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THE LIBRARY
of
VICTORIA UNIVERSITY
Toronto
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THE
BOOK OF CONCORD;
OR,
THE SYMBOLICAL BOOKS
OF THE
Evangelical Lutheran Church.
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EDITED BY
HENRY EYSTER JACOBS, D.D., LL.D., S.T.D.,
Norton Professor of Systematic Theology in the Lutheran Theological
Seminary at Philadelphia.
People's Edition, by Authority of the GenekX.l Council op
•PHE Evangelical Lutheran Church in
North America. >
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PHILADELPHIA:
THE UNITED LUTHERAN PUBLICATION HOUSE
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Copyright, 1911, by the
Board of Publication of the General Council ot the
Evangelical Lutheran Church in
North America
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All rights reserved
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PREFACE.
The Church's Confessions of Faith are its authorized declara-
tions on subjects concerning which its teaching has been mis-
understood or misrepresented, or is liable to such misunderstanding
and misrepresentation. They are not comprehensive systems of
doctrine covering the entire sphere of divine revelation, but
have arisen entirely from historical circumstances, where the
teaching of the Church has become a matter of controversy.
An exception to this statement may probably be found in Luther's
Catechisms ; and yet, while they were written for other than
polemical purposes, they were offered as standards for the more
popular presentation of the truths of the Christian religion at a
crisis when both pastors and people needed especial guidance.
In each Confession the topics treated, as well as the order, the
extent, and the mode of treatment of each topic, are not ideal or
determined by any effort to present an exhaustive and logical
summary of the faith, as a whole, from the Holy Scriptures, but
only to meet an historical need and to respond to a call for a
particular emergency. Each Confession is in reality only a part
of the one Confession of the faith, which the Church, under the
guidance of the Holy Spirit, is continually drawing from the
Holy Scriptures and from communion with the Church's Lord.
The Holy Scriptures are the sole source and authority of the
Church's teaching, and amply sufficient for all ordinary purposes
of instruction; but when that which the Holy Scriptures teach
is called into question, it is the Church's duty, in all ages, as a
witness to the truth and set for its defence, to give clear and
unmistakable testimony as to what is the meaning of God's
Word on the subjects under discussion. All the authority of
such testimonies depends upon their conformity with Holy
Scripture. Confessions are authoritative, not because the Church
has adopted them, but because of the Word of God which they
are found to contain. " We accept the Unaltered Augsburg
Confession, not because it was composed by our theologians, but
because it has been derived from God's Word." (Formula of
Concord, p. 536, 5.)
What the Church has once confessed, with respect to questions
of more than merely temporary or local significance, becomes a
part of her very life. If it be what the Confession declares
that it is, the very truth of God's Word, expressed in terms so
clear and unambiguous as to guard against all misunderstanding,
the Church of the future cannot be indifferent to it, but cherishes
it as a sacred trust (" the deposit," 1 Tim. 6 : 20), which is to be
1
2 PKEFACE.
transmitted to posterity that later generations may be profited hy
the experience of their predecessors. Nevertheless, in so doing,
the Church cannot restrict its testimony, as new circumstances
arise, simply to that which, under entirely different circumstances,
has been given at some particular crisis in the past. She is not
so bound to the past as to be unable to define her faith in terms
adapted to new conditions, but is " ready always to give answer
to every one that asketh a reason " of her faith (1 Pet. 1 : 1 5).
Accordingly, the Augsburg Confession very appropriately asserts
the principle of Confessional development in its closing words :
^^ If anything further be desired, we are ready, God willing, to pre-
sent ampler information according to the Scriptures ^^ (p. 67 sq.).
The simplest and briefest of all the Confessions, the Apostles'
Creed, historical investigations show was the product of a grad-
ual growth of four hundred years, as successive controversies
furnished the occasion for additional articles. It was not pri-
marily a liturgical formula, as it is with us to-day, but a clear
and distinct utterance on various controverted points, without
mentioning those who taught otherwise. A similar growth can
be traced without difficulty in the Mcene Creed, where the Coun-
cil of Nice marks only a particular stage in its formulation, but
neither its beginning nor its completion. The Athanasian Creed
is the ultimate fruit of centuries of controversy concerning the
Trinity and the Incarnation, as the arena for theological dis-
cussion is passing from the East to the West.
Neither the structure nor the contents of the Augsburg Con-
fession can be adequately interpreted without the study of the
historical occasion for each article. Even where it is least
polemical, an historical motive for each statement is present.
The Apology is the author^s own protest against perversions of
the meaning and the attempts to answer the positions of the
Augsburg Confession ; in other words, it is the official interpre-
tation of those who prepared and presented the Augustana.
When, some years later, after the conciliatory spirit that ani-
inates the Augsburg Confession had failed to make an impres-
sion on its opponents, Luther, in the Smalcald Articles, provided
for the General Council that the Emperor had promised to call
a statement of the issues involved in the controversies with
Rome that was entirely up to date, while Melanchthon supple-
mented it with an appendix on Church Power, that is the foun-
dation of all Lutheran Church Polity.
The last of the Confessions, the Formula of Concord, after
more than a generation had passed since the controversy with
Rome was most acute, attempts to affi[)rd a common basis upon
which Lutherans could stand, and thus end a period of confusion,
division, and estrangement that had broken the Lutheran Church
of Germany into fragments. Never was there a more careful
PKEFACE. 3
and discriminating Church document written, guarding in each
article against exaggerations on each side, and then, in most
precise and definite words, setting forth the teaching from the
Holy Scriptures on the subjects concerning which there had
been misunderstanding and alienation of feeling. In it the
Lutheran Church shows her fidelity in judging errors within,
just as in the other great Confessions she had judged errors
from without, her borders. To judge others without also judg-
ing our own selves (1 Cor. 11 ; 31) is to be fair and just neither
to ourselves nor to others.
Upon the basis of all these Confessions the foundations of the
Lutheran Church in America were laid. They were included
not only in the Constitutions of many of the earlier congrega-
tions, but also in the first Constitution of the Mother Synod.
With the entrance of a period when the importance of this con-
fessional position was not recognized, there came into our history
retarding and disorganizing forces that threatened the very exist-
ence of our Church as it became anglicized, and that to the
present day have greatly divided and confused it.
With a widespread and all but general return towards the
confessional position of the Fathers, a period of new life and
promise for our Church in America has begun. Upon the
hearty acceptance of these Confessions in their historical sense,
and their consistent application in the spirit of the Gospel to
practice, the General Council, in common with others, oifers a
basis for the union of the entire Lutheran Church in America,
The work in which she has so successfully cooperated in the
preparation of a Common Service will not be complete until the
agreement possible in such joint work is traced to a more thor-
ough harmony in the faith than had been supposed, and its ulti-
mate expression in agreement as to the terms of confessional
statement.
But for the attainment of such end the Confessions must be
readily accessible in the common language of the country, and
should be found in the studies of all our pastors and in the
homes and libmries of all our intelligent people. Even although
our Church has never asked its laymen to subscribe to more
than the Catechism, yet the importance of their acquaintance
with all that, as members of Lutheran synods, they require their
pastors to know and teach cannot be questioned.
Heretofore translations into English have been accessible only
in expensive editions. The edition of which this is a revision
was undertaken in 1882 by a retired clergyman, the Rev. G. W.
Frederick, at great pecuniary risk. He spared no expense in
providing for the work a most attractive form, and in enabling
the editor to introduce any amount of matter, which he deemed
of value for illustrating the history and teaching of the Con-
4 PREFACE.
fessions. That edition is not supplanted by this. It will
continue to be published by the General Council's Publication
Board for the use of scholars. In it will be found the his-
tory of each confession, and the various documents upon
which they were based. But the popular edition, here offered,
fulfils the hope of the editor from the very beginning, to have
the Confessions published at such price that they may be scat-
tered broadcast throughout all English-speaking lands, where
there are confessors of the Lutheran faith — for Canada and Aus-
tralia, for South Africa and India, for the West Indies and
South America, as well as for the United States of America.
Such edition will serve an important office in deepening and
strengthening the faith of our people in drawing them together
in the bonds of a common fellowship, and in enabling them to
appreciate all the more highly their heritage. But beyond this,
as the preceding edition was warmly welcomed by eminent rep-
resentatives of other denominations because of much that they
found in it encouraging them in their conflicts, so this edition
will continue to a much wider circle than the Lutheran Church
the testimony which our Fathers gave, and, while in many other
religious bodies confessional lines have vanished and confes-
sional obligations weakened, a standard is here raised around
which millions in this western world will rally. The attentive
reader, whatever may be his antecedents, will see that the mat-
ters here treated are not antiquated or obsolescent, but enter
most deeply into the issues of the hour.
The translations included in this volume are those of the tw^o-
volume edition, except that, for the translation of the Augsburg
Confession, credited in that edition to Dr. Charles Porterfield
Krauth, but which is in reality a reprint of a sixteenth century
English translation, published in " The Harmony of the Confes-
sions" in 1586, we have substituted the translation officially
approved by the General Council after its preparation by a joint
committee of the various synodical bodies, mentioned in the note
introducing it at the proper place (p. 32). With this exception,
the plates are those of the larger edition. A number of minor
changes, however, have been made, suggested by twenty-nine
years' use of the translation in the study and the class-room, and
by criticisms of which we have been informed.
We send forth this volume with gratitude for the privilege of
having been called to edit it and its predecessor, and in the full
confidence that it will be a blessing to our Church in America,
and, through it, in advancing the kingdom of our Lord Jesus
Christ, in whose name these confessions were written.
HENRY EYSTER JACOBS.
Lutheran Theological Seminary,
Philadelphia, Pa., February £7, 1911,
PREFACE TO THE FIRST EDITION.
The translation of the Augsburg Confession adopted in this
volume is the well-known one of Dr. Charles P. Krauth, which
he has kindly revised as the proof-sheets passed through his
hands. In the Small Catechism, the translation prepared by Dr,
Charles F. Schaeffer with the co-operation of a committee of the
Ministerium of Pennsylvania, and in universal use in the English
churches of the General Council, is reprinted, with the addition
of the formula for confession contained in the Book of Concord.
The Large Catechism was translated for this work by Rev.
A. Martin, Professor of the German Language and Literature in
Pennsylvania College, to whom the Editor is greatly indebted for
assistance and advice also in other directions. Some changes have,
however, been made to conform it as nearly as possible to the
plan of translation adopted in the rest of the volume.
The Apology of the Augsburg Confession, the Smalcald Arti-
cles and the Formula of Concord were translated by the Editor.
The rendering of the Apology is from the Latin, the German
translation of Justus Jonas of the Concordiefnbuck being more of
a paraphrase than a translation, differing sometimes from the
original by the omission, introduction and transposition of entire
paragraphs, and therefore inducing the editors of some of the
best German editions of the Symbolical Books to prepare fresh
translations. We have, accordingly, carefully revised our trans-
lation from the Latin, by comparing it with the German transla-
tions of Schopf, Kothe, Spieker and Bodemann.
The Smalcald Articles were translated from the German, and
Melanchthon's Appendix, " Of the Power and Primacy of the
Pope," from the Latin, in which it was composed. In the For-
mula of Concord the German, according to the same principle,
has been used as the standard text.
The chief variations of the alternate language, officially re-
ceived in our churches, from the original language of each Con-
fession, is indicated in brackets, with the exception of the Apology,
where they were found so numerous and extensive as to render it
necessary fee insert them frequently among the foot-notes.
6 PREFACE TO THE FIRST EDITION.
The Latin edition of Dr. Fredericus Franke, published by
Tauchnitz, Leipsic, 1848, has not only been largely followed in
indicating variations, but has also furnished most of the notes.
The paging of Muller's 8ymbolischen Bucher has been printed
in the margin, so as to enable this translation to furnish all refer-
ences to this most widely-received and highly-esteemed edition of
the Confessions. As the St. Louis German edition, published in
1880 as a jubilee offering, adopts the same plan, this edition can
be readily used also with it by observing the marginal numbers in
each. The references in the foot-notes conform to the marginal
paging.
The second edition of the New Market translation (1854), foi
which our English churches owe so much to the energy and de-
votion of the brothers Revs. Ambrose and Socrates Henkel, as
well as the Swedish edition, published under supervision of the
Swedish-Augustana Synod, Chicago, 1878, have been frequently
consulted, and have furnished material aid.
Additional matter, prepared as Introduction and Appendix to
this work, but which has swollen to such an extent as to ex-
ceed the limits of this volume, will be published in the near
future. The second volume will comprise a brief outline of the
history of the Confessions ; the documents from which Melanch-
thon elaborated the Augsburg Confession; the non-Lutheran
Confessions of Augsburg — the Tetrapolitan of the Reformed
cities, Zwingli's Batio Fidei and the Confutation of the Augs-
burg Confession by the Papists (so indispensable for an intelli-
gent study of the Apology, which is its answer) ; the Variata
in its two chief forms; the Official Appendix to the Book of
Concord — viz. the Catalogue of Testimonies; together with a
minute index on the basis of the exhaustive index in Muller.
With all the care that has been taken, the Editor fully expects
that errors that have escaped his notice will be occasionally de-
tected. Had he waited until satisfied that his work would be all
he could wish, it would never have appeared. All that he cl?.ims
is that, with all the means at his command, he has made a sincere
effort to supply a deeply-felt want.
In the hope that it may stimulate a fresh interest in the price-
less treasures that are the heritage of the Lutheran Church, and
promote their more thorough study, and that it may bear also its
part, under the guidance of the Holy Ghost, in bringing to a clear
understanding of the faith and uniting upon a firmly-grounded
scriptural platform our perplexed and divided people, this new
edition of the Confessions is, in God's name and for His glory,
presented to the American public.
HENRY E. JACOBS
PBinfSYLVAKIA COLLEGE, >
Gettysbubo, Pa., February 27, 1889, /
CONTENTS.
PAGE
PREFACE TO THE CHRISTIAN BOOK OF CONCORD 9
PART I.
THE GENERAL CREEDS 23
PART 11.
THE AUGSBURG CONFESSION • • 30
PART III.
THE APOLOGY OF THE AUGSBURG CONFESSION 69
PART IV.
THE SMALCALD ARTICLES 303
PART V.
THE SMALL CATECHISM 355
PART VI.
THE LARGE CATECHISM 379
PART VII.
THE FORMULA OF CONCORD 487
PART VIII.
ANALYSES AND INDEXES TO THE BOOK OF CONCORD ... 673
7
PREFACE
TO THB
CHRISTIAN BOOK OF COiNCORD.
To THE Readers, one and all, of these Writings op ours,
WE, THE Electors, Princes and Deputies op the Holy
Roman Empire in Germany, adherents op the Augs-
burg Confession, who have subscribed our names to
the same, announce and declare, according to the
dignity and rank of each one, our devotion, friend-
ship AND GREETING, COMBINED WITH WILLING SERVICE.
It is a remarkable favor of Almighty God, that, in these last
times, and, in this old age of the world, he has willed, according
to his unspeakable love, forbearance and mercy, that the light of
his Gospel and Word, through which alone we receive true salva-
tion, should arise and shine clearly and purely in Germany, our
most beloved fatherland, after the darkness of papistical super-
stitions. And on this account, indeed, a brief and succinct con-
fession was prepared from the Word of God, and the most holy
writings of the Apostles and Prophets, which at the Diet of
Augsburg, in the year 1530, was offered, by our most godly
ancestors, in the German and Latin languages to the Emperor
Charles V., of excellent memory, and was presented to [all"]
the deputies of the Empire, and finally being circulated publicly
among all men professing Christian doctrine, and thus in th
entire world/ was diffused everywhere, and began to be current
in the mouths and speech of all.
Afterwards many churches and schools embraced and defended
this confession, as a symbol of the present time in regard to the
chief articles of faith, especially those involved in controversy
with the Romanists and various corruptions of the heavenly
doctrine [sects], and with perpetual agreement have appealed to
it without any controversy and doubt. The doctrine comprised
in it, which they knew both to be supported by firm testimonies
of Scripture, and to be approved by the ancient and received
symbols, they have also constantly judged to be the only and
* Commented on in Carpzov's Introduciioiiy p. 14.
10 PREFACE TO THE CHBISTIAN BOOK OF CONCORD
perpetual consensus of the truly believing Church, which was
formerly defended against manifold heresies and errors, and is
now repeated.
But it can be unknown to no one that, immediately after Dr.
Martin Luther,* that most distinguished hero, endowed with
most eminent piety, was removed from human affairs, Ger-
many, our dear fatherland, experienced most perilous times and
most severe agitations. In these difficulties, and in the sad dis-
traction of a government before flourishing and well regulated,
the enemy of mortals artfully labored to disseminate in the
churches and schools the seeds of false doctrine, and dissensions,
to occasion divisions combined with offence, and, by these arts of
his, to corrupt the purity of the heavenly doctrine, to separate
the bond of Christian love and godly agreement, and to hinder
and retard to a greater degree the course of the most holy
Gospel. It has also been known to all in what manner, the
enemies of the heavenly doctrine seized this opportunity to dis-
parage our churches and schools, to find covering for their errors,
to withdraw alarmed erring consciences from the purity of the
Gospel doctrine, in order to render them more compliant in bear-
ing and tolerating the yoke of slavery to the Pope, and in em-
bracing also other corruptions conflicting with God's Word.
To us, indeed, nothing could happen, either more agreeable, or
which we would judge should be sought for more earnestly and
prayerfully from Almighty God, than that both our churches
and our schools should persevere in the pure doctrine of God's
Word, and in that longed-for and godly unanimity of mind, and,
as was the case while Luther was still alive, that they should be
regulated and be handed down to posterity in a godly and
excellent way according to the rule of the divine Word. We
notice, however, that, just as in the times of the Apostles, into
those churches, in which they themselves had planted the Gospel
of Christ, corruptions were introduced by false brethren, so, on
account of our sins and the looseness of these times, this has
been allowed by an angry God against our churches also.
Wherefore mindful of our duty, which we know has been
divinely enjoined upon us, we think that we ought diligently to
apply ourselves to the labor of attacking in our provinces and
realms^ the false dogmas which have been disseminated there, and
are gradually insinuating themselves as it were into the intimate
acquaintance and familiarity of men, and that we should see to it
that the subjects in our government may persevere in the straight
way of godliness, and in the truth of the heavenly doctrine, ac-
knowledged and thus far retained and defended, and not be suf-
* Cf. Title-page. See Carpzov, p. 16.
' See Carpzov, p. 16.
PREFACE TO THE CHRISTIAN BOOK OF CONCORD. H
fered to withdraw from it. Accordingly, when in the year of
Christ 1558, an opportunity was offered by a diet which was then
being held by the Electors at Frankfort on the Main, and the
resolution was adopted by a unanimous vote, an effort was made
partly by our most worthy predecessors, and also partly by our-
selves to hold a special, general assembly, where in a thorough,
but nevertheless an amicable manner, there might be a conference
among us, concerning such matters as are maliciously presented,
by our adversaries, against [us and] our churches and schools.
And indeed after these deliberations, our predecessors, of godly
and excellent memory, together with some of us assembled at
Naumburg in Thuringia. The Augsburg Confession of which
we have several times made mention, which was offered to the
Emperor Charles V., in the great assembly of the Empire at
Augsburg in the year 1530, we then took in hands, and to that
godly confession, which was built upon solid testimonies of truth
unmoved and expressed in the Word of God, we all subscribed
with one mind, in order, in this way, to provide for the interests
of posterity, and, so far as in us was, to be counsellors and ad-
visers for the avoidance of false doctrines conflicting with God's
Word. This we did also with the design that, both with his Im-
perial Majesty, our most clement Lord, and also universally
among all there might be a perpetual testimony that it has never
been our intention to wish to defend or spread any new and
strange dogma, but that we desired, God aiding us, to constantly
support and retain the truth which we professed at Augsburg in
the year 1530. We were also led to entertain a not uncertain
hope, that, in this way, not only those, who oppose the purer
evangelical doctrine, would abstain from fabricated charges and
accusations, but also other good and wise men would be attracted
by this renewed and repeated confession of ours, and, with greatei
zeal and care, would seek and investigate the truth of the heav-
enly doctrine, which alone is our guide to salvation ; and, for the
salvation of the soul, and eternal happiness, would assent to it, all
farther controversies and disputations being rejected.
But, not without agitation of mind, we were informed, that
this declaration of ours, and that repetition of a godly confession
had still little weight with our adversaries, and that neither we
nor our churches were delivered from the most grievous slanders
arising from prejudice, which they had circulated against us
among the people ; also, that, by the adversaries of the true re-
ligion, those things which we have done, with the best intention
and purpose, have been received in such a way, as though we
were so uncertain concerning our religion [confession of faith
and religion], and so often have transfused it from one formula
to another, that it is no longer clear to us, or our theologians
what is the confession once offered to the Emperor at Augsburg
12 PREFACE rO THE CHEISTIAN BOOK OF CONCORD.
These fictions of the adversaries have deterred and alienated
many good men, from our churches, schools, doctrine, faith ano
confession. To these injuries, there is also added that, under the
pretext of the Augsburg Confession, the dogma conflicting with
the institution of the Holy Supper of the body and blood of
Christ and other corruptions, were also introduced here and there
into the churches and schools.
When some godly men, lovers of peace and harmony, besides
aho learned theologians, had noticed all these things, they judged
that these slanders and the dissensions in religion which were
constantly increasing more and more, could not be better met than
If from the Word of God, the controverted articles would be thor-
oughly and accurately explained, the false dogmas would be rejected
and condemned, and, on the other hand, the truth divinely deliv-
ered would be clearly and lucidly presented ; so that they per-
suaded themselves that, by this method, both silence could be
imposed upon the adversaries, and a sure way and plan be
shown the more simple and godly, as to how in these dissen-
sions they could act, and also, in the future, aided by divine
grace, could avoid corruptions of doctrine.
In the beginning, therefore, the theologians communicated to
one another certain writings concerning this subject, sufficiently
comprehensive, and derived from the Word of God, in which
they showed clearly and skilfully how these controversies were
connected with offence to the churches, and could be settled and
removed from sight without any loss to the truth of the Gospel ;
for the result would be that the opportunities and pretexts sought
for slander would be cut off and removed from the adversLfies.
Finally they accurately and in God^s fear pondered and expUmed
tb') controverted articles taken in hand, and accordinglj in a
special writing described in what way and by what methods the
dissensions which had arisen could be settled in a right and godly
manner.
Having been informed of this godly purpose of the theolo-
gians, we have not only approved it, but have also judged that it
ought to be promoted by us with great earnestness and zeal,
according to the nature of the office and duty divinely com-
mitted to us.
And accordingly, we, by the grace of God, Duke of Saxony,
Elector, etc. after a council held with some other electors and
princes agreeing with us in religion, for the purjx^se of promot-
ing the godly design of harmony among the teachers of the
Church, summoned to Torgau in the year '76 certain eminent and
least suspected theologians who were also experienced and en-
dowed with pre-eminent learning. When they had assembled,
thoy conferred devoutlv with one another concerning the contro-
PKEFACE TO TPIE CHRISTIAN BOOK OF CONCORD. 13
verteJ articles and the writing of pacification, which we men-
tioned shortly before. And indeed prayers first having been
oifered to Almighty God, and his praise and glory, they then
with extraordinary care and diligence, (the Spirit of the Lord
aiding them by his grace), embraced in a document in the best
and most convenient order, all those things which seemed to per-
tain and to be required for this deliberation. Afterwards this
book was transmitted to some chief adherents of the Augsburg
Confession, Electoi's, Princes and Deputies, and they were requested,
with the aid of the most eminent and most learned theologians, to
read it with anxious care and godly zeal, to diligently examine it,
and to commit their opinion and criticism upon it to writing, and
finally, to express their judgment and the reasons therefor con-
cerning it collectively and taken part by part.
Therefore when we had received these criticisms we found in
them many godly and useful suggestions, as to how the trans-
mitted declaration of the pure Christian doctrine could be forti-
fied and strengthened against corruptions and perversions, by the
testimonies of Holy Scripture, in order that in the progress of
time, under pretext of this, godless doctrines may not be con-
cealed, but an uncorrupt declaration of the pure truth may be
transmitted to posterity. Therefore out of those things which
have come to us after having been considered in the best manner,
that book of godly concord, of which we spoke, was composed,
and the form in which it will be submitted, was completed.
Afterwards some of our rank (for at that time, on account of
certain causes which prevented, not all of us, nor also some
others, were able to do this), have caused this book to be recited
article by article and distinctly to the theologians, and the minis-
ters of the church and of the schools collectively and individually,
and have caused them to be excited to a diligent and accurate
consideration of those parts of the doctrine, which is contained
in it.
When, therefore, they noticed that the declaration of the con-
troverted articles agreed especially with the Word of God, and
then with the Augsburg Confession, with the most ready mind
and the testimony of their gratitude towards God, they received
this Book of Concord, voluntarily and accurately pondered and
considered, as expressing the godly and genuine meaning of the
Augsburg Confession, approved it and subscribed to it, and pub-
licly bore witness concerning it with heart, mouth and hand
Wherefore that godly agreement is called and perpetually will be
not only the harmonious and concordant confession of some few
of our theologians, but, in general, of the ministers of our
churches and rectors of schools, one and all. in our provinces
and realms.
Because, indeed, the conferences of our predecessors and our-
14 r-REFACE TO THE CHEISTIAN BOOK OF CONCORD.
selves, first at Frankfort on the Main, and afterward at Naum-
burg, undertaken with a godly and sincere intention, and re-
corded in writing not only did not accomplish that end and
pacification which was desired, but from them even a defence for
errors and false doctrines was sought by some, while it had
never entered our mind, by thi& writing of ours, either to intro-
duce, extenuate and establish any false doctrine, or in the least
even to recede from the Confession presented in the year 1530 at
A.ugsburg, but rather as many of us as participated in the trans-
actions at Naumburg reserved it to ourselves, and promised
besides, that if, in the course of time, anything would be desired
with respect to the Augsburg Confession, or as often as necessity
would seem to demand it, we would farther declare all things
thoroughly and at length, yet for this reason, with great and godly
agreement we have elaborated in this Book of Concord, a decla-
ration of our constant and perpetual wish, and a repetition of
our Christian faith and confession. Accordingly, in order that
no persons may permit themselves to be disturbed by the charges
of our adversaries fabricated, according to their nature, by which
they boast that there is agreement not even among us as to what
is the true and genuine Augsburg Confession, but that both those
who are now among the living, and posterity also may be clearly
and thoroughly taught and informed what that godly confession is,
which both we and the churches and schools of our realms at all
times professed and embraced ; after the pure and immutable truth
of God's Word, we emphatically testify, that we wish to embrace
the first Augsburg Confession alone which was presented to the
Emperor Charles V. in the year 1530, at the famous Diet of
Augsburg, (alone we say), and no other, copies of which deposited
in the archives of our predecessors, of excellent memory, who pre-
sented it in the Diet to Charles V. himself, we caused to be com-
pared by men worthy of confidence (lest in us something with
respect to most accurate regard for diligence, would be wanting)
with the copy which was presented to the Emperor himself, and
is preserved in the archives of the Holy Roman Empire, and we
are sure that our copies, both the Latin and the German, in all
things correspond to it, with like meaning. For this reason also,
we determined to add the confession then presented to our declara-
tion, which will be subjoined to these, as to the Book of Concord,
in order that all may understand that, in our realms, churches
and schools, we have resolved to tolerate no other doctrine,
than that which, in the year 1530, was approved at Augsburg in
a fixed confession, by the above mentioned electors, princes and
estates of the Empire. This Confession also, by the help of
God, we will retain to our last breath, when we shall go forth
from this life to tlie heavenly country, to appear with joyful and
undaunted mind, and with a pure conscience, before the tribunal
PEEFACE TO THE CHRISTIAN BOOK OF CONCORD. 15
of our Lord Jesus Christ. We hope, therefore, that our adver-
saries will hereafter spare both us and the ministers of our
churches, and not employ these customary and most grievous
accusations, that among ourselves we cannot decide upon any-
thing, concerning our faith, as certain, and that, on this account,
we are fabricating new confessions almost every year, yea indeed
every month.
Moreover, as to the second edition of the Augsburg Confession
of which mention was made also in the transactions at Naum
burg, we notice, what is also known to all, that, under the pre^
text of the words of this latter edition, some have wished to
cover and conceal corruptions, with respect to the Lord's Supper,
and other errors, and, by, means of published writings, have
attempted to obtrude them upon an ignorant populace, nor have
been moved by the distinct words of the Augsburg Confession,
(which was first presented), by which these errors are openly
rejected, and from which a far different judgment than they wish
can be drawn. Therefore we have desired in this writing to
testify publicly and to inform all that we wished not even then
or now in any way to defend, or excuse, or to approve as though
agreeing with the Gospel doctrine, false and godless doctrines and
opinions, which may lie concealed under certain coverings of
words. We indeed never received the latter edition in the sense
that it differed, in any part, from the former which was pre-
sented. Neither do we judge that other useful writings of Dr.
Philip Melanchthon, or of Brentz, Urban Rhegius, Pomeranus,
etc., should be rejected and condemned, so far as, in all things,
they agree with the norm which has been set forth in the Book of.
Concord.
Although, however, some theologians, and among them, Luther
himself, when they treated of the Lord's Supper, were drawn,
against their will, by their adversaries to disputations concerning
the personal union of the two natures in Christ; nevertheless
our theologians in the Book of Concord, and in the norm of
sound doctrine which is in it, testify that both our opinion and tha
of this book is constant and perpetual, that godly men should be
led, with regard to the Lord's Supper, to no other foundations
than to those of the words of institution of the testament of our
Lord Jesus Christ. For since he is both almighty and true, it is
easy for him to do those things which he has both instituted and
promised in his Word. And indeed when this foundation will
Qot be assailed by the adversaries, they will not contend in this
kind of argument concerning other methods of proof, but, in true
simplicity of faith, will firmly insist upon the very plain words
of Christ, which method is the safest and is best suited to the
instruction of uneducated men ; for those things which are dis-
cussed with greater exactness, they do not understand. But in-
16 PREFACE TO THt. CHRISTIAN BOOK OF CONCORD.
deed since both this our assertion and the simple meaning of the
words of Christ's testament are assailed by the adversaries, and
rejected as godless and conflicting with the nature of true faith,
and finally are affirmed to be contrary to the Apostles' Creed
(sspecially concerning the incarnation of the Son of God, his
ascension into Heaven, and his sitting at the right hand of the
almighty power and majesty of God) and therefore to be false, it
is incumbent upon us to show, by a true and thorough interpre-
tation of these articles, that this opinion of ours differs neither
from the words of Christ, nor from these articles.
As to the phrases and forms of expression, employed in this
Book of Concord, when we treat of the Majesty of the Human
Nature in the person of Christ elevated and placed at the right
hand of God, in order to remove all suspicions and causes of offence,
which might be occasioned from the different significations of the
word abstrad (as both the schools and the fathers have hitherto
employed this term), our theologians in distinct and express
words wish to testify that this majesty is in no way to be as-
cribed to^ the human nature of Christ, outside of the personal
union, neither are we to grant that the human nature possesses
this niajesty, as its own, or by itself, (even in the personal union)
essentially, formally, habitually, subjectively. (These terms
please the schools, although they are not good Latin). For if
we would hold to this method both of speaking and teaching, the
divine and human natures with their properties would be con-
founded, and the human, with respect to its essence and proper-
ties would be made equal to the divine, yea indeed would be
altogether denied. Therefore the theologians judge that we
ought to believe that this occurs according to the method and
economy of the hypostatic union, as learned antiquity has taught
cautiously concerning this subject, that it is a mystery so great as
to exceed all the powers of our natural ability and understanding.
As^ to the condemnations,* censures and rejections of godless
doctrines, and especially of that which has arisen concerning the
Lord's Supper, in this our declaration, and thorough explanation
and decision of controverted articles, these indeed should have
been expressly set forth, not only that all should guard against
these condemned doctrines, but also for certain other reasons,
could in no way have been passed by. Thus as it is in no way
our design and purpose to condemn those men who err from a
certain simplicity of mind, and nevertheless are not blasphemers
agamst the truth of the heavenly doctrine, much less indeed en-
tire churches, which are either under the Roman Empire of the
German nation, or elsewhere ; nay, rather it has been our inten-
tion and disposition, in this manner, to openly censure and con-
dentn only the fanatical opinions and their obstinate and blasphe-
* See Carpzov, p. 25! '
PKEFACE TO THE CHKISTIAN BOOK OF CONCORD. 17
mous teachers (which we judge should in no way be tolerated in
our dominions, churches and schools), because these errors con-
flict with the express Word of God, and that too in such a way
that they cannot be reconciled with it. We have also under-
taken this for this reason, viz. that all godly persons might be
warned concerning diligently avoiding them. For we have no
doubt whatever that, even in those churches which have hitherto
not agreed with us in all things, many godly and by no means
wicked men are found, whc follow their own simplicity, and do
not understand aright the matter itself, but in no way approve
the blasphemies which are cast forth against the Holy Supper, as
it is administered in our churches, according to Christ's institu-
tion, and with the unanimous approval of all good men, is taught
in accordance with the words of the testament itself. We arc
also in great hope, that if they would be taught aright concern-
ing all these things, the Spirit of the Lord aiding them, they
would agree with us, and with our churches and schools, to the
infallible truth of God's Word. And assuredly the duty is
especially incumbent upon all the theologians and ministers of
the Church, that with such moderation, as is becoming, they teach
also from the Word of God those who either from a certain sim-
plicity or ignorance have erred from the truth, concerning the
peril of their salvation, and that they fortify them against cor-
ruptions, lest perhaps, while the blind are leaders of the blind,
all may perish. Wherefore, by this writing of ours, we testify
in the sight of Almighty God, and before the entire Church, that
it has never been our purpose, by means of this godly formula
for union to occasion trouble or danger to the godly who to-day
are suffering persecution. For as moved by Christian love, we
have already entered into the fellowship of grief with them, so
we are shocked at the persecution and most grievous tyranny
which with such severity is exercised against these poor men, and
sincerely detest it. For in no way do we consent to the shedding
of that innocent blood, for which undoubtedly a reckoning will
be demanded with great severity from the persecutors at the
awful judgment of the Lord, and before the tribunal of Christ,
and they will then certainly render a most strict account, and suf-
fer fearful punishment.
In regard to these matters (as we have mentioned above) it ha<!
always been our intention that in our lands, dominions, schools
and churches no other doctrine be proclaimed and accurately set
forth, than that which founded upon the Word of God, is con-
tained in the Augsburg Confession and the Apology (and that toe
when understood properly in its genuine sense), and that opinion?
conflicting with these be not admitted; and indeed, with thip
design, this formula of agreement was begun and completed.
Therefore before God and all mortals, we once more declare and
IS PKEFACE rO THE CHRISTIAN BOOK OF CONCORD.
testify that in the declaration of the controverted articles, oi
which mention has already been made several times, we are not
introducing a new confession, or one different from that which
was presented in the year 1530, to Charles V., of happy memory,
but that we wished to conduct our churches and schools first of
all indeed to the fountains of Holy Scripture, and to the Creeds,
and then to the Augsburg Confession, of which we have before
made mention. We most earnestly exhort that especially the
youth, who are being educated for the holy ministry of the
churches and schools, be instructed in this faithfully and dili-
gently, in order that the pure doctrine and profession of our
faith may be preserved and propagated also, by the help of the.
Holy Ghost, to our posterity, until the glorious advent of Jesus
Christ, our only Redeemer and Saviour.
Since therefore such is the case, and being instructed from the
Prophetic and Apostolic Scriptures, we are sure concerning our
loctrine and confession, and, by the grace of the Holy Ghost, our
minds and consciences have been confirmed to a greater degree,
we have thought that this Book of Concord ought to be pub-
lished. For it seemed exceedingly necessary, that, amidst so
many errors that had arisen in our times, as well as causes of
offence, variances and these long-continued dissensions, a godly
explanation and agreement concerning all these controversies, de-
rived from God's Word, should exist, according to which the
pure doctrine might be discriminated and separated from the
false. Besides this matter is of importance also in this respect,
viz. that troublesome and contentious men, who do not suffer
themselves to be bound to any formula of the purer doctrine,
may not have the liberty, according to their good pleasure, to ex-
cite controversies which furnish ground for offence, and to pub-
lish and contend for extravagant opinions. For the result of
these things, at length, is that the purer doctrine is obscured and
lost, and nothing is transmitted to posterity except academical
opinions and suspensions of judgment. To these considerations
this was also added that with respect to the office committed to
us by God, we understand that we owe our subjects this, viz. that
we should diligently care for the things which pertain to this life
and the life to come, and that we should take pains, with the
greatest earnestness and to our utmost ability to attend to those
matters which promote the extension of God's name and glory,
the propagation of his word (from which alone we hope for sal-
vation), the peace and tranquillity of churches and schools, and
the instruction and consolation of disturbed consciences. Espe-
cially since it is so clearly manifest to us, that this salutary work
of Christian concord has already been longed for and expected
with anxious prayers and the greatest desire by many good and
rincere men of both the highest and the lowest rank. For from
PREFACE TO THE CHRISTIAN BOOK OF CON(K)RD. 19
the beginning of this work of pacification, we have not indeed
been of the opinion, neither are we even now, that this work of
concord which is so salutary and exceedingly necessary should be
removed from the eyes of men, and altogether concealed, and
that the light of heavenly truth should be placed under a bushel
or table ; wherefore we ought in no wise to defer its publication.
Nor do we doubt that all the godly, who are lovers of the heav-
enly truth, and of concord pleasing to God, will approve, to-
gether with us, of this salutary, useful, godly and very necessary
undertaking, and that they will act so that nothing may be want-
ing in them, even to the greatest effort, whereby the glory of
God, and the common welfare in both temporal and eternal
things, may be promoted.
We indeed (to repeat in conclusion what we have mentionei^
several times above) have wished, in this work of concord, in no
way to devise what is new, or to depart from the truth of the
heavenly doctrine, which our ancestors, renowned for their piety,
as well as we ourselves, have acknowledged and professed. We
mean that doctrine, which having been derived from the Prophetic
and Apostolic Scriptures, is contained in the three ancient creeds,
in the Augsburg Confession presented in the year 1530 to the
emperor Charles V., of excellent memory, then in the Apology
which was added to this, in the Smalcald Articles, and lastly in
both the catechisms of that excellent man. Dr. Luther. There-
fore we also have determined not to depart even a finger's breadth
either from the things themselves, or from the phrases which are
employed concerning them, but, the Spirit of the Lord aiding us,
to persevere constantly, with the greatest harmony, in this godly
agreement, and we intend to examine all controversies according to
this true norm and declaration of the purer doctrine. Then, also
with the rest of the electors, princes and estates of the Holy Ro-
man Empire, and other kings, princes and magnates of the
Christian state, in accordance with the constitution of the Holy
Empire, and the agreements which we have with them, we deter-
mined and desired to cultivate peace and harmony, and to render
to each one, according to his rank, all duties belonging to us,
together with the offices of friendship.
Besides in our deliberations we will also earnestly apply our-
selves to the defence, with gi'eat strictness and the most ardent
zeal, of this work of concord, by diligent visitations of the
churches and schools, oversight of printing-offices, and other
salutary means, according to occasions and circumstances which
may be offered to ourselves and others. We will also take pains,
if either controversies already composed should be renewed, or
new controversies concerning religion should arise, to remove
and settle them, for the purpose of avoiding offence, without
longer and dangerous digressions.
20 PREFACE TO THE CHRISTIAN BOOK OF CONCX)RD.
As a manifest testimony of this, we have with great consent
subscribed our names, and attached also our seals:
Lewis, Count Palatine on the Eh ine, Elector.
Augustus, Duke of Saxony, Elector.
John George, Margrave of Brandenburg, Elector.
Joachim Frederick, Margrave of Brandenburg, Admin-
istrator of the Archbishopric of Magdeburg.
John, Bishop of Meissen.
Eberhard, Bishop of Liibeck, Administrator of the Epis-
copate of Werden.
Philip Louis, Count Palatine on the Rhine.
The guardians of Frederick William and John, Dukes of
Saxony.
The guardians of John Casimir and John Ernest, Dukes
of Saxony.
George Frederick, Margrave of Brandenburg.
Julius, Duke of Brunswick and Liineburg.
Otho, Duke of Brunswick and Liineburg.
Henry the Younger, Duke of Brunswick and Liineburg.
William the Younger, Duke of Brunswickand Liineburg.
Wolfgang, Duke of Brunswick and Liineburg.
Ulrich, Duke of Mecklenburg.
The guardians of John and Sigismund Augustus, Dukes of
Mecklenburg.
Lewis, Duke of Wiirtemberg.
The guardians of Ernest and Jacob, Margraves of Baden.
George Ernest, Count and Lord of Henneburg.
Frederick, Count of Wiirtemberg and Miimpelgart.
John Gunther, Count of Schwartzburg.
William, Count of Schwartzburg.
Albert, Count of Schwartzburg.
Emich, Count of Leiningen.
Philip, Count of Hanau.
Gottfried, Count of Oettingen.
George, Count and Lord in Castel.
Henry, Count and Lord in Castel.
Otho, Count of Hoya and Burgkhausen.
John, Count of Oldenburg and Delmenhorsi-.
John Hoier, Count of Mansfeld.
Bruno, Count of Mansfeld.
Hoier Christopher, Count of Mansfeld.
Pfter Ernest, Jr., Count of Mansfeld.
Christopher, Count of Mansfeld.
Albert George, Count of Stolberg.
Wolfgang Ernest, Count of Stolberg.
Lewis, Count of Gleichen.
Ch.\ rles, Count of Gleichen.
PREFACE TO THE CHRISTIAN BOOK OF CONCORD. 21
Ernest, Count of Reinstein.
BoTO, Count of Reinstein.
Lewis, Count of Lewenstein.
Henry, Baron of Limburg, semperfrei^
George, Baron of Schonburg.
Wolfgang, Baron of Schonburg.
Anarc Frederick, Baron of Wildenfels.
Mayor and Council of the City of Lubeck.
Mayor and Council of the City of Liineburg.
Council of the City of Brunswick.
Mayor and Council of the City of Landau.
Mayor and Council of the City of Munster in the Grego-
rian Valley.
Council of the City of Goslar.
Mayor and Council of the City of Ulm.
Mayor and Council of the City of Esslingen.
Council of the City of Reutlingen.
Mayor and Council of the City of Nordlingen.
Mayor and Council of Rothenburg on the Tauber.
Mayor and Council of the City of Hall in Swabia.
Mayor and Council of the City of Heilbronn.
Mayor and Council of the City of Memmingen.
Mayor and Council of the City of Lindau.
Mayor and Council of the City of Schweinfurt.
Council of the City of Donauworth.
Chamberlain and Council of the City of Regensburg
Mayor and Council of the City of Wirapfen.
Mayor and Council of the City of Giengen.
Mayor and Council of Bopfingen.
Mayor and Council of the City of Alen.
Mayor and Council of the City of Kaufbeuren.
Mayor and Council of the City of Isna.
Mayor and Council of the City of Kempten.
Council of the City of Gottingen.
Mayor and Council of the City of Leutkirch.
The entire Government of the City of Hildesheim.
Mayor and Council of the City of Hameln.
Mayor and Councilmen of the City of Hanover.
Council of Miihlhausen.
Council of Erfurt.
Council of the City of Eimbeck.
Council of the City of Nordheim.
PART I.
THE GENERAL CREEDS.
I. THE APOSTLES' CEEED.
II. THE NICENE CEEED.
IIL THE ATHANASIAN CKEED.
THE THREE GENERAL CREEDS. 29
I. THE APOSTLES' CREED.
1. I BELIEVE in God, the FatLer Almighty, Maker of heaven
and earth :
2. And in Jesua Christ, his only Son, our Lord,
3. Who was conceived by the Holy Ghost,
4. Born of the Virgin Mary, suffered under Pontius Pilate,
Was crucified, dead, and buried :
5. He descended into Hell, the third day he rose again from
the dead. He ascended into heaven. And sitteth on the right hand
of God, the Father Almighty ;
6. From thence he shall come to judge the quick and the
dead
7. I believe in the Holy Ghost ; the holy Catholic [Christian]
Church, the Communion of Saints ; The forgiveness of sins ;
8. The Resurrection of the bcxiy, And the life everlasting.
Ameii.
II. THE NICENE CREED.
1. I believe in one God, the Father Almighty, Maker of
heaven and earth. And of all things visible and invisible.
2. And in one Lord Jesus Christ, the only-begotten Son of
God.
3. Begotten of his Father, before all Worlds, God of God,
Light of Light, Very God of very God, Begotten, not made.
Being of one Substance with the Father; By whom all things
were made,
4. Who for us men, and for our salvation came down from
heaven. And was incarnate by the Holy Ghost of the Virgin
Mary, and was made man,
5. And was crucified also for us under Pontius Pilate. He
suffered and was buried. And the third day he rose again accord-
ing to the Scriptures, And ascended into heaven, And sitteth on
the right hand of the Father.
26 THE THEEE GENERAL CREEDS.
6. And he shall come again with glory t(i judge both the 30
quick and the dead : Whose kingdom shall have no end.
7. And I believe in the Holy Ghost, The Lord and Giver of
life, Who proceedeth from tlie Father and the Son, Who with
the Father and the Son together is worshipped and glorified,
Who spake by the Prophets.
8. And I believe in one holy, Catholic [Christian] and Apos-
tolic Church.
9. I acknowledge one Baptism for the remission of sins.
10. And I look for the Kesurrection of tlie dead, and the life
of the world to come. Amen.
III. THE CREED OF ATHANASIUS.
Weitten against the Arians.
1. Whosoever will be saved, before all things it is necessary
that he hold the Catholic [true Christian] faith,
2. Which Faith except every one do keep whole and undefiled,
without doubt he shall perish everlastingly.
3. And the Catholic [true Christian] faith is this: that we
worship one God in Trinity, and Trinity in Unity ;
4. Neither confounding the Persons; nor dividing the Sub-
stance.
6. For there is one Person of the Father, another of the Son,
and another of the Holy Ghost.
6. But the Godhead of the Father, of the Son, and of the
Holy Ghost, is all one : the Glory Equal, the Majesty Coeternal.
7. Such as the Father is, such is the Son : and such is the
Holy Ghost.
8. The Father uncreate, the Son uncreate : and the Holy
Ghost uncreate.
9. The Father incomprehensible, the Son incomprehensible •
and the Holy Ghost incomprehensible.
10. The Father eternal, the Son eternal ; and the Holy Ghost
eternal.
11. And yet they are not three Eternals : but one Eternal.
12. As there are not three uncreated, nor three incomprehen-
sibles: but one uncreated and one incomprehensible.
13. So likewise the Father is Almighty, the Son Almighty :
and the Holy Ghost Almighty.
14. And yet they are not three Almighties : but one Al-
mighty.
15. So the Father is God, the Son is God: and the Holy
Ghost is God.
16 And yet they are not three Gods : but one God.
THE THREE GENERAL CREEDS. 27
17. So likewise the Father is Lord, the Son Ijord : and 31
the Holy Ghost Lord.
18. And yet not three Lords : but one Lord.
19. For like as we are compelled by the Christian verity : to
acknowledge every Person by himself to be God and Lord ;
So are we forbidden by the Catholic [Christian] Religion : to
Bay, There be three Gods, or three Lords.
20. The Father is made of none: neither created nor lie-
gotten.
21. The Son is of the Father alone : not made, nor created,
but begotten.
22. The Holy Ghost i^ of the Father, and of the Son ; neithei
made, nor created, nor begotten, but proceeding.
23. So there is one Father, not three Fathers ; one Son, not
three Sons; one Holy Ghost, not three Holy Ghosts.
24. And in this Trinity none is before, or after other : none
is greater, or less than another ;
25. But the whole three Persons are coeternal together, and
coequal: So that in all things, as is aforesaid: the Unity in
Trinity, and the Trinity in Unity is to be worshipped.
26. He therefore that will be saved must thus think of the
Trinity.
27. Furthermore, it is necessary to Everlasting Salvation : that
he also believe rightly the Incarnation of our Lord Jesus Christ.
28. For the riglit Faith is, that we believe and confess : that
our Lord Jesus Christ, the Son of God, is God and Man ;
29. God, of the Substance of the Father begotten before the
worlds : and Man of the Substance of his mother, born in the
world ;
30. Perfect God, and perfect Man : of a reasonable soul anc^
duman flesh subsisting.
31. Equal to the Father, a^ touching his Godhead : and infe-
rior to the Father, as toTiching his Manhood.
32. Who although he be God and Man: yet he is not two,
but one Christ;
33. One; not by conversion of the Glodhead into flesh: but
by taking the Manhood into God ;
34. One altogether; not by confusion of Substance: but by
Unity of Person.
35. For as the reasonable soul and flesh is one man : so God
and Man is one Christ;
36. Who suffered for our salvation : descended into hell, rose
again the third day from the dead.
37. He ascended into heaven ; he sitteth on the right hand of
the Father, God Almighty : from whence he shall come to judge
the quick and the dead.
2d THE THKEE GENERAL CREEDS.
38. At whose coming all men shall rise again with their 32
bodies: and shall give account for their own works.
39. And they that have done good shall go into life everlast-
ing : and they that have done evil into everlasting fire.
40. This is the Catholic [true Christian] faith : which except
a man believe faithfully, he cannot be saved.
PART II
THE AUGSBURG CONFESSIO>
THE AUGSBURG CONFESSION.
COlsTTENTS,
PREFACE TO THE EMPEROR CHARLES V
I.
CHIEF ARTICLES OF FAITH.
I. OF GOD.
11. OF OKIGINAL SIN.
III. OF THE SON OF GOD.
IV. OF JUSTIFICATION.
V. OF THE MINISTRY OF THE CHURCH.
VI. OF NEW OBEDIENCE.
VII. OF THE CHURCH.
VIII. WHAT THE CHURCH IS.
IX. OF BAPTISM.
X. OF THE LORD'S SUPPER
XI. OF CONFESSION.
XII. OF REPENTANCE.
XIII. OF THE USE OF SACRAMENTS.
XIV. OF ECCLESIASTICAL ORDERS.
XV. OF ECCLESIASTICAL RITES.
XVI. OF CIVIL MATTERS.
SI
32 CONTENTS.
XVn. OP THE EETURN OF CHRIST TO JUDGMENT.
XVni. OF FREE WILL.
XIX. OF THE CAUSE OF SIN.
XX. OF FAITH AND GOOD WORKS.
XXL OF THE WORSHIP OF SAINTS.
XXIL CONCLUSION.
11.
ARTICLES IN WHICH ARE ENUMERATED THE ABUSES
CORRECTED.
L OF BOTH KINDS.
XL OF THE MARRIAGE OF PRIESTS.
HL OF THE MASS.
TV. OF CONFESSION.
V. OF THE DISTINCTION OF MEATa AND OF TRADITIONS
VI. OF MONASTIC VO?«X
Vn. OF ECCLESIASTICAL POWER.
EPILOGHB.
THE AUGSBURG CONFESSIOI^.
DELIVERED TO THE EMPEROR CHARLES V., AT THE
DIET OF AUGSBURG, A. D. 1530.
[This Translation is made from the Latin Editio Princeps of 1530-31, the
authority of which, equally with that of tlie German Editio Princeps, surpasses
all other known Editions. It has been carefully prepared by a Joint Committee
of The Genei-al Council, The General Synod, The United Synod of the South,
and the Joint Synod of Ohio, as a Common Standard of The Augsburg Con-
fession in English. The words in brackets are inserted from the German Editio
Princeps.']
PREFACE.
oe Most Invincible Emperor, Caesar Augustus, most i
Clement Lord :
Inasmuch as Your Imperial Majesty has summoned a Diet
of the Empire here at Augsburg to deliberate concerning
measures against the Turk, that most atrocious, hereditary and
ancient enemy of the Christian name and religion, in what way
eifectually to withstand his furor and assaults by strong and
lasting military provision ; and then also concerning dissen- 2
sions in the matter of our holy religion and Christian Faith,
that in this matter of religion the opinions and judgments of
parties might be heard in each other^s presence, and considered
and weighed among ourselves in charity, leniency and mutual 3
kindness, to the end that the things in the Scriptures which on
either side have been differently interpreted or misunderstood,
being corrected and laid aside, these matters may be settled
and brought back to one perfect truth and Christian concord,
that for the future one pure and true religion may be embraced 4
and maintained by us, that as we all serve and do battle under
one Christ, so we may be able also to live in unity and con-
cord in the one Christian Church> And inasmuch as we, the 5
undersigned Electors and Princes, with others joined with us,
have been called to the aforesaid Diet, the same as the other
34 THE AUGSBURG CONFESSION.
Electors, Princes and Estates, in obedient compliance with the
Imperial mandate we have come to Augsburg, and, what we
do not mean to say as boasting, we were among the first to be
here.
Since then Your Imperial Majesty caused to be proposed to 6
the Electors, Princes and other Estates of the Empire, also
here at Augsburg at the very beginning of this Diet, among
other things, that, by virtue of the Imperial Edict, the several
Estates of the Empire should present their opinions and judg-
ments in the German and Latin languages, after due delibera- 7
tion, answer was given to Your Imperial Majesty, on the
ensuing Wednesday, that on the next Friday the Articles of
our Confession for our part would be presented.
Wherefore, in obedience to Your Imperial Majesty's wishes, 8
we offer, in this matter of religion, the Confession of our
preachers and of ourselves, showing what manner of doctrine
rtrt from the Holy Scriptures and the pure Word of God has
been up to this time set forth in our lands, dukedoms,
dominions and cities, and taught in our churches. And if the 9
other Electors, Princes and Estates of the Empire will present
similar writings, to wit, in Latin and German, according to the
said Imperial proposition, giving their opinions in this matter
of religion, here before Your Imperial Majesty, our most clem- 10
ent Lord, we, with the Princes and friends aforesaid, are pre-
pared to confer amicably concerning all possible ways and
means, as far as may be honorably done, that we may come
together, and, the matter between us on both sides being peace-
fully discussedf^vithout offensive strife, the dissension, by God's
help, may be done away and brought back to one true accord-
ant religion ]) for as we all serve and do battle under one 1 1
Christ, Ave ought to confess the one Christ, and so, after the
tenor of Your Imperial Majesty's Edict, everything be con-
ducted according to the truth of God, which, with most fervent
prayers, we entreat of God. "^
But, with regard to the other Electors, Princes and Estates, 12
if they hold that this treatment of the matter of religion after
the manner which Your Imperial Majesty has so wisely brought
forward, namely, with such mutual presentation of writings and
calm conferring together among ourselves, should not proceed,
or be unfruitful in results ; we, at least, leave behind the clear 13
testimony that we decline or refuse nothing whatever, allowed
of God and a good conscience, which may tend to bring about
Christian concord ; as also Your Imperial Majesty and the 14
other Electors and Estates of the Empire, and all who are
moved by sincere love and zeal for religion, and who will
give an impartial hearing to this matter, will graciously
THE AUGSBURG CONFESSION. 35
perceive and more and more understand from this our Con-
fession.
Your Imperial Majesty also, not only once but often, 1 5
graciously signified to the Electors, Princes and Estates of the
Empire, and at the Diet of Spires held A. D. 1526, according
to the form of Your Imperial instruction and commission
given and prescribed, caused it to be stated and publicly pro-
claimed, that Your Majesty, in dealing with this matter of 16
nm religion, for certain reasons which were alleged in Your
Majesty's name, was not willing to decide and could not
determine anything, but that Your Majesty would diligently
use Your Majesty's office with the Roman Pontiff for the con-
vening of a General Council, as the same was publicly set forth 17
at greater length over a year ago at the last Diet which met
at Spires. There Your Imperial Majesty, through his High- 18
ness Ferdinand, King of Bohemia and Hungary, our friend
and clement Lord, as well as through the Orator and Imperial
Commissioners, caused this, among other things, to be pro-
claimed : that Your Imperial Majesty had known of and pon-
dered the resolution of Your Majesty's Representative in the
Empire, and of the President and Imperial Counsellors, and
the Legates from other Estates convened at Ratisbon, concern-
ing the calling of a Council, and that this also was adjudged 19
by Your Imperial Majesty to be of advantage ; and because
the matters to be adjusted between Your Imperial Majesty
and the Roman Pontifi' were nearing agreement and Christian
reconciliation. Your Imperial Majesty did not doubt that the
Roman Pontiff could be induced to hold a General Council ;
therefore Your Imperial Majesty himself signified that he 20
would endeavor to secure the Chief Pontiff's consent together
with Your Imperial Majesty to convene such General Council,
and that letters to that effect would be publicly issued with all
possible expedition.
In the event, therefore, that the differences between us and 21
the other parties in the matter of religion cannot be amicably
and in charity settled here before Your Imperial Majesty, we
offer this in all obedience, abundantly prepared to join issue
and to defend the cause in such a general, free. Christian Coun-
cil, for the convening of which there has always been accordant
action and agreement of votes in all the Imperial Diets held
during Your Majesty's reign, on the part of the Electors,
Princes and other Estates of the Empire. To this General 22
Council, and at the same time to Your Imperial Majesty, we
have made appeal in this greatest and gravest of matters even
before this in due manner and form of law. To this appeal, 23
both to Your Imperial Majesty and to a Council, we still adhere.
36 THE AUGSBURG CONFESSION.
neither do we intend, nor would it be possible for us, to relin-
quish it by this or any other document, unless the matter
between us and the other side, according to the tenor of the
latest Imperial citation, can be amicably and charitably settled
and brought to Christian concord, of which this als(? is our
solemn and public testimony. 24
THE AUGSBURG CONFESSION. 37
38 CHIEF ARTICLES OF FAITH,
Article I.
Our Churches, with common consent, do teach, that the i
decree of the Council of Nicsea concerning the Unity of the
Divine Essence and concerning tlie TJiree Persons, is true and
to be believed without any doubting ; that is to say, there is 2
one Divine Essence which is called and which is God : eternal,
without body, without parts, of infinite power, wisdom and
goodness, the Maker and Preserver of all things, visible and
invisible ; and yet that there are three Persons, of the same 3
essence and power, who also are co-eternal, the Father, the Son
and the Holy Ghost. And the term " person " they use as the 4
Fathers have used it, to signify, not a part or quality in
another, but that which subsists of itself.
They condemn all heresies which have sprung up against this 5
article, as the Manichseans who assumed two principles [gods],
one Good, and the other Evil ; also the Valentinians, Arians,
Eunomians, Mohammedans, and all such. They condemn also 6
the Samosatenes, old and new, who contending that there is
but one Person, sophistically and impiously argue that the
Word and the Holy Ghost are not distinct Persons, but that
" Word " signifies a spoken word, and " Spirit " [Ghost] signi-
fies motion created in things.
Article II.
Also they teach, that since the Fall of Adam, all men begotten i
according to nature, are born with sin, that is, without the fear
of God, without trust in God, and with concupiscence ; and that 2
this disease, or vice of origin, is truly sin, even now condemning
and bringing eternal death upon those not born again through
baptism and the Holy Ghost.
They condemn the Pelagians and others, who deny that the 3
«Q vice of origin is sin, and who, to obscure the glory of
Christ's merit and benefits, argue that man can be justi-
fied before God by his own strength and reason.
38 THE AUGSBURG CONFESSION
Aeticle III.
Also they teach, that the Word, that is, the Son of God, did i
take man's nature in the womb of the blessed Virgin Mary, so 2
that there are Two Natures, the divine and the human, insep-
arably conjoined in one Person, one Christ, true God and true
man, who was born of the Virgin Mary, truly suffered, was
crucified, dead and buried, that he might reconcile the Father
unto us, and be a sacrifice, not only for original guilt, but for all 3
actual sins of men. He also descended into hell, and truly rose 4
again the third day ; afterward he ascended into Heaven, that
he might sit on the right hand of the Father, and forever reign,
and have dominion over all creatures, and sanctify them that
believe in Him, by sending the Holy Ghost into their hearts, to 5
rule, comfort and quicken them, and to defend them against
the devil and the power of sin. The same Christ shall openly 6
come again to judge the quick and the dead, etc., according to
the Apostles' Creed.
Article IV.
Also they teach, that men cannot be Justified before God by i
their own strength, merits or works, but are freely justified for
Christ's sake through faith, when they believe that they are re- 2
ceived into favor and that their sins are forgiven for Christ's
sake, who, by His death, hath made satisfaction for our sins.
This faith God imputes for righteousness in his sight. Rom. 3
3 and 4.
Article V.
That we may obtain this faith, the Office of Teaching i
the Gospel and administering the Sacraments was instituted.
For through the Word and Sacraments as through instru-2
ments, the Holy Ghost is given, who worketh faith where
and when it pleaseth God in them that hear the Gospel, to
wit, that God, not for our own merits, but for Christ's sake, 3
justified those who believe that they are received into favor
for Christ's sake.
They condemn the Anabaptists and others, who think that 4
MQ the Holy Ghost cometh to men without the.external Word,
through their own preparations and works.
THE AUGSBURG CONFESSION. 39
Article VI.
Also they teach, that this Faith is bound to bring forth i
Good Fruits, and that it is necessary to do good works com-
manded by God, because of God's will, but not that we should
rely on those works to merit justification before God. For 2
remission of sins and justification are apprehended by faith, as
also the voice of Christ attests: '^When ye shall have done
all these things, say : We are unprofitable servants " [Luke
17:10]. The same is also taught by the Fathers. For 3
Ambrose says : " It is ordained of God that he who believes
in Christ, is saved ; freely receiving remission of sins, without
works, by faith alone."
Article VII.
Also they teach, that Oneholy Church js_toGontinue for ever, i
The Church is the congregatTon of saints, in \vhich the Gospel
is rightly taught and the Sacraments rightly administered. And 2
to the true unity of the Church, it is enough to agree concern-
ing the doctrine of the Gospel and the administration of the
Sacraments, (j^or is it necessary that human traditions, rites, 3
or ceremonies, instituted by men, should be everywhere alike.
As Paul savs: ''One faith one baptism, one God and Father 4
of all," etc' [Eph. 4 : 5, 6]^
Article VIII.
Although the Church properly is the Congregation of Saints i
and true believers, nevertheless, since, in this life, many hypo-
crites and evil persons are mingled therewith, it is lawful to
use the Sacraments, which are administered by evil men ;
according to the saying of Christ: ''The Scribes and the
Pharisees sit in Moses' seat," etc. [Matt. 23 : 2]. Both the 2
Sacraments and Word are effectual by reason of the institu-
tion and commandment of Christ, notwithstanding they be
administered by evil men.
The^ condemn the Donatists^ and such like, who denied it 3
to be lawful to use the ministry of evil men in the Church,
and who thought the ministry of evil men to be unprofitable
and of none effect.
Article IX.
Of Baptism, they teach, that it is necessary to salvation, i
-. and tliat through Baptism is offered the grace of God ;
and that children are to be baptized, who, being offered 2
to God through Baptism, are received into His grace.
40 THE AUGSBURG CONFESSION.
They condemn the Anabaptists, who allow not the Baptism 3
of children, and say that children are saved without Baptism.
Article X.
Of the Supper of the Lord, they teach, that the Body and i
Blood of Christ are truly present, and are distributed to those
who eat in the Supper of the Lord ; and they disapprove of 2
those that teach otherwise.
Article XI.
Of Confession, they teach, that Private Absolution ought to s
be retained in the churches, although in confession an enumer-
ation of all sins is not necessary. For it is impossible, accord- 2
ing to the Psalm: "Who can understand his errors?" [Ps.
19; 12].
Article XII.
Of Repentance, they teach, that for those that have fallen i
after Baptism, there is remission of sins whenever they are con-
verted ; and that the Church ought to impart absolution to those 2
thus returning to repentance.
Now repentance consists properly of these two parts : One is 3
contrition, that is, terrors smiting the conscience through the 4
knowledge of sin ; the other is faith, which, born of the Gospel, 5
or of absolution, believes that, for Christ's sake, sins are for-
given, comforts the conscience, and delivers it from terrors.
Then good works are bound to follow, which are the fruits of 6
repentance.
They condemn the Anabaptists, who deny that those once 7
justified can lose the Holy Ghost. Also those who contends
that some may attain to such perfection in this life that they
cannot sin. The Novatians also are condemned, who would 9
not absolve such as had fallen after Baptism, though they
returned to repentance. They also are rejected who do not 10
teach that remission of sins cometh through faith, but command
us to merit grace through satisfactions of our own.
Article XIII.
Of the Use of the Sacraments, they teach, that the Sacra- i
ments were ordained, not only to be marks of profession among
THE AUGSBURG CONFESSION. 41
men, but rather to be signs and testimonies of the will of God
toward us, instituted to awaken and confirm faith in those who
.p use them. Wherefore we must so use the Sacraments 2
that faith be added to believe the promises which are
offered and set forth through the Sacraments.
They therefore condemn those who teach that the Sacraments 3
justify by the outward act, and do not teach that, in the use of
the Sacraments, faith which believes that sins are forgiven, is
required.
Article XIV.
Of Ecclesiastical Order, they teach, that no one should pub-
licly teach in the Church or administer the Sacraments, unless
he be regularly called.
Article XV.
Of Rites and Usages in the Church, they teach, that those i
ought to be observed which may be observed without sin, and
which are profitable unto tranquillity and good order in the
Church, as particular holydays, festivals, and the like.
Nevertheless, concerning such things, let men be admonished 2
that consciences are not to be burdened, as though such ob-
servance was necessary to salvation. They are admonished 3
also that human traditions instituted to propitiate God, to
merit grace and to make satisfaction for sins, are opposed to
the Gospel and the doctrine of faith. Wherefore vows and 4
traditions concerning meats and days, etc., instituted to merit
grace and to make satisfaction for sins, are useless and con-
trary to the Gospel.
Article XVI.
Of Civil Affairs, they teach, thatYlawful civil ordinances are i
good works of God, and that it is right for Christians to bear 2
civil office, to sit as judges, to determine matters by the Im-
perial and other existing laws, to award just punishments, to
engage in just wars, to serve as soldiers, to make legal con-
tracts, to hold property, to make oath when required by the
magistrates, to marry, to be given in marriage.}
P^hey condemn the Anabaptists who forbid these civil offices 3
to Christians. They condemn also those who do not place the 4
perfection of the Gospel in the fear of God and in faith, but
in forsaking civil offices; for the Gospel teaches an eternal
42 THE AUGSBURG CONFESSION.
righteousness of the heart. Meanwhile, it does not destroy 5
the State or the family, but especially requires their preserva-
tion as ordinances of God, and in such ordinances the exercise
of charity. Therefore, Christians are necessarily bound to obey 6
their own magistrates and laws, save only when commanded
to sin, for then they ought to obey God rather than men [Acts 7
6:29].
Article XYIT.
^« Also they teach, that, at the Consummation of the i
World, Christ shall appear for judgment, and shall raise 2
up all the dead • he shall give to the godly and elect eternal
life and everlasting joys, but ungodly men and the devils he 3
shall condemn to be tormented without end.
They condemn the Anabaptists who think that there will 4
be an end to the punishments of condemned men and devils.
They condemn also others, who are now spreading certain 5
Jewish opinicms that, before the resurrection of the dead, the
godly shall take possession of the kingdom of the world, the
ungodly being everywhere suppressed [exterminated].
Article XVIII.
/of the Freedom of the Will, they teach, that man's will has i
some liberty for the attainment of civil righteousness, and for
the choice of things subject to reason. Nevertheless, it has no 2
power, without the Holy Ghost, to work the righteousness of
God, that is, spiritual righteousness ; since the natural man
receiveth not the things of the Spirit of God [1 Cor. 2 : 14] ;
but this righteousness is wrought in the heart when the Holy 3
Ghost is received through the Word^ These things are said 4
in as many words by Augustine in his Hypognosticon, book
iii. : "We grant that all men have a certain freedom of will
in judgiug according to [natural] reason ; not such freedom,
however, whereby it is capable, without God, either to begin,
•or much less to complete aught in things pertaining to God,
but only in works of this life, whether good or evil. 'Good,' 5
I call those works which spring from the good in Nature,
that is, to have a will to labor in the field, to eat and drink,
to have a friend, to clothe oneself, to build a house, to marry,
to keep cattle, to learn divers useful arts, or whatsoever good
pertains to this life, none of which things are without de-6
pendence on the providence of God ; yea, of Him and through
Him they are and have their beginning. ' Evil,' I call such 7
THE AUGSBURG CONFESSION. 43
works as to have a will to worship an idol, to commit mur-
der/^ etc.
They condemn the Pelagians and others who teach that, 8
without the Holy Ghost, by the power of nature alone, we
are able to love God above all things ; also to do the com-
mandments of God as touching " the substance of the act."
^. For, although nature is able in some sort to do the out- 9
ward work (for it is able to keep the hands from theft
and murder), yet it cannot work the inward motions, such
as the fear of God, trust in God, chastity, patience, etc.
Article XIX.
Of the Cause of Sin, they teach, that although God doth
create and preserve nature, yet the cause of sin is the will
of the wicked, that is, of the devil and ungodly men ; which
will, unaided of God, turns itself from God, as Christ says
[John 8 : 44] : " When he speaketh a lie, he speaketh of his
Article XX.
Our teachers are falsely accused of forbidding Good Works, i
For their published writings on the Ten Commandments, and 2
others of like import, bear witness that they have taught to
good purpose concerning all estates and duties of life, as to
what estates of life and what works in every calling be pleas-
ing to God. Concerning these things preachers heretofore 3
taught but little, and urged only childish and needless works,
as particular holydays, particular fasts, brotherhoods, pilgrim-
ages, services in honor of saints, the use of rosaries, monasti-
cism, and such like. Since our adversaries have been admon-4
ished of these things they are now unlearning them, and do
not preach these unprofitable works as heretofore. Besides 5
they begin to mention faith, of which there was heretofore
marvellous silence. /They teach that we are justified not by^
works only, but they conjoin faith and works, and say that we
are justified by faith and works. This doctrine is more toler-7
able than the former one, and can afford more consolation
than their old doctrine)
Forasmuch, therefore, as the doctrine concerning faith, 8
which ought to be the chief one in the church, has lain so long
unknown, as all must needs grant that there was the deepest
silence in their sermons concerning the righteousness of faith,
while only the doctrine of works was treated in the churches^
44 THE AUGSBURG CONFESSION.
our teachers have instructed the churches concerning faith as
follows : *
(First, that our works cannot reconcile God or merit for- 9
giveness of sins, grace and justification, but that we obtain this
only by faith, when we believe that we are received into favor
for Christ's sake, who alone has been set forth the Mediator
and Propitiation [1 Tim. 2 : 5]^in order that the Father may
be reconciled through Him. Whoever, therefore, trusts that
by works he merits grace, despises the merit and grace of
^g Christ, and seeks a way to God without Christ, by 10
human strength, although Christ has said of himself ; " I
am the Way, the Truth and the Life'' [John 14 : 6].
(This doctrine concerning faith is everywhere treated by 1 1
Paul [Eph. 2:8]:" By grace are ye saved through faith; and
that not of yourselves ; it is the gift of God, not of works,"
etc^
And lest anyone should craftily say that a new interpreta- 12
tion of Paul has been devised by us, this entire matter is sup-
ported by the testimonies of the Fathers. Ijor Augustine, in 13
many volumes, defends grace and the righteousness of faith,
over against the merits of worksj) ^And Ambrose, in his De 14
Vocatlone Gentium^ and elsewhere, teaches to like effect. For
in his De Vocatione Gentium he says as follows :" Redemption
by the Blood of Christ would become of little value, neither
would the pre-eminence of man's works be superseded by the
mercy of God, if justification, which is wrought through grace,
were due to the merits going before, so as to be, not the free
gift of a donor, but the reward due to the laborer.")
But, although this doctrine is despised by the inexperi- 1 5
enced, nevertheless God-fearing and anxious consciences find
by experience that it brings the greatest consolation, because
consciences cannot be pacified through any works, but only by
faith, when thev are sure that, for Christ's sake, they have a
gracious God. CAs Paul teaches [Rom. 5:1] : "Being justi-i6
fied by faith, we have peace with God."J This whole doctrine 17
is to be referred to that conflict of the terrified conscience ;
neither can it be understood apart from that conflict. There- 18
fore inexperienced and profane men judge ill concerning this
matter,^ who dream that Christian righteousness is nothing but
the civil righteousnese of natural reason.
Heretofore consciences were plagued with the doctrine of 19
works, nor did they hear any consolation from the Gospel.
Some persons were driven by conscience into the desert, into 20
monasteries, hoping there to merit grace by a monastic life.
Some also devised other works whereby to merit grace and 21
make satisfaction for sins. There was very great need to 22
THE AUGSBURG CONFESSION. 45
treat of and renew this doctrine of faith in Christ, to the end
that anxious consciences should not be without consolation,
but that they might know that grace and forgiveness of sins
and justification are apprehended by faith in Christ.
Men are also admonished that here the term " faith " doth 23
not signify merely the knowledge of the history, such as is in
the ungodly and in the devil, but signifieth a faith which be-
- « lieves, not merely the history, but also the effect of the
history — namely, this article of the forgiveness of sins,
to wit, that we have grace, righteousness, and forgiveness of
sins, through Christ.
Now he that knoweth that he has a Father reconciled to 24
him through Christ, since he truly knows God, knows also
that God careth for him, and calls upon God ; in a word, he
is not without God, as the heathen. For devils and the un- 25
godly are not able to believe this article of the forgiveness of
sins. Hence, they hate God as an enemy; call not upon
Him ; and expect no good from Him. v,Aj]gustine also admon- 26
ishes his readers concerning the word " faith/' and teaches that
the term ^' faith " is accepted in the Scriptures, not for knowl-
edge such as is in the ungodly, but for confidence which con-
soles and encourages the terrified mind.^
(furthermore, it is taught on our part, that it is necessary to 27
do good works, not that we should trust to merit grace by
them, but because it is the will of God. It is only by faith 28
that forgiveness of sins and grace are apprehended. And 29
because through faith the Holy Ghost is received, hearts are
renewed and endowed with new affections, so as to be able to
bring forth good works) vFor Ambrose says : " Faith is the 30
mother of a good will and right doing.^y (For man's powers 31
without the Holy Ghost are full of ungodly affections, and
are too weak to do works which are good in God's sight. Be- 32
sides, they are in the power of the devil, who impels men to
divers sins, to ungodly opinions, to open crimes.) CThis we 33
may see in the philosophers, who, although they endeavored
to live an honest life, could not succeed, but were defiled with
many open crimes. Such is the feebleness of man, when he 34
is without faith and without the Holy Ghost, and governs
himself only by human strength.
i^Hence it may be readily seen that this doctrine is not to be 35
charged with prohibiting good works, but rather the more to
be commended, because it shows how we are enabled to do
good works. For without faith, human nature can in no wise 36
do the works of the First or of the Second Commandment.
Without faith, it does not call upon God, nor expect anything 37
from Him, nor bear the cross ; but seeks and trusts in man's
46 THE AUGSBURG CONFESSION.
help. (Sud thus, when there is no faith and trust in God, all 38
manner of lusts and human devices rule in the heart.) Where- 39
fore Christ said [John 15 : 5] : " Without me ye can do noth-40
ing," and the Church sings :
" Without Thy power divine
In man there nothing is,
Naught but what is harmful."
Article XXI.
4.7 Of the. Worship of Saints, they teach, that the memory i
of saints may be set before us, that we may follow their
faith and good works, according to our calling, as the Em-
peror may follow the example of David in making war to
drive away the Turk from his country. For both are kings,
^ut the Scripture teaches not the invocation of saints, or to 2
ask help of saints, since it sets before us Christ, as the only
Mediator, Propitiation, High-Priest and Intercessor. He is 3
to be prayed to, and hath promised that He will hear our
prayer ; and this worship He approves above all, to wit, that
in all afflictions He be called upon [1 John 2:1]: "If any 4
man sin, we have an Advocate with tne Father/' etc.^
(This is about the Sum of our Doctrine, in which, as can be i
seen, there is nothing that varies from the Scriptures, or from
the Church Catholic, or from the Church of Rome as known
from its writers.^ This being the case, they judge harshly
who insist that our teachers be regarded as heretics. .The 2
disagreement, however, is on certain Abuses, which have crept
into the Church without rightful authorityT) And even in
these, if there were some difference, there should be proper
lenity on the part of bishops to bear with us by reason of the
Confession which we have now drawn up ; because even the
Canons are not so severe as to demand the same rites every-
where, neither, at any time, have the rites of all churches
been the same ; although, among us, in large part, the ancients
rites are diligently observed. For it is a false and malicious 4
charge that all the ceremonies, all tl>e things instituted of old,
are abolished in our churches.^ But it has been a common 5
complaint that some Abuses wefre connected with the ordinary
rites. These, inasmuch as they could not be approved with a
good conscience, have been to some extent corrected.
THE AUGSBURG CONFESSION. 41
11.
48 ARTICLES, IN WHICH ARE REVIEWED THE
ABUSES WHICH HAVE BEEN CORRECTED.
iJnasmuch then as our churches dissent in no article of the i
Faith from the Church Catholic) but omit some Abuses which
are new, and which have been erroneously accepted by fault
of the times, contrary to the intent of the Canons, we pray
that Your Imperial Majesty would graciously hear both what
has been changed, and also what were the reasons, in order
that the people be not compelled to observe those abuses
against their conscience. Nor should Your Imperial Majesty 2
believe those, who, in order to excite the hatred of men
against our part, disseminate strange slanders among our
people. Having thus excited the minds of good men, they 3
have first given occasion to this controversy, and now en-
deavor, by the same arts, to increase the discord. For Your 4
Imperial Majesty will undoubtedly find that the form of
doctrine and of ceremonies with us, is not so intolerable as
these ungodly and malicious men represent. Furthermore, 5
the tr.uth cannot be gathered from common rumors, or the
revilings of our enemies. But it can readily be judged that 6
nothing would serve better to maintain the dignity of worship,
and to nourish reverence and pious devotion among the people
than that the ceremonies be rightly observed in the churches.
Article XXII.
To the laity are given Both Kinds in the Sacrament of the i
Lord's Supper, because this usage has the commandment of
the Lord [in Matt. 26 : 27] :(_" Drink ye all of it"; where 2
Christ has manifestly commanded concerning the cup that all
should drink ; and lest any man should craftily say that this 3
refers only to priests, Paul [in 1 Cor. 11 : 27] jrecites an ex-
ample from which it appears that the whole congregation did
use both kinds. . And this usage has long remained in the 4
Church, nor is it known when, or by whose authority, it was
changed ; although Cardinal Cusanus mentions the time when
48 THE AUGSBURG CONFESSION.
it was approved. /Cyprian in some places testifies that the 5
Blood was given to the people. The same is testified by 6
Jerome^ who says : // The priests administer the Eucharist,
and distribute the Blood of Christ to the people." ) Indeed, 7
Pope Gelasius commands that the sacrament be not divided
(Bist. ii., De ConsecraMone, Cap. Comperimus). Only custom, 8
not so ancient, has it otherwise. But it is evident that any 9
custom introduced against the commandments of God is not
^q to be allowed, as the Canons witness (Bist. iii., Cap.
Veritatey and the following chapters). But this custom 10
has been received, not only against the Scripture but also
against the old Canons and examples of the Church. There- n
fore if any preferred to use both kinds of the sacrament, they
ought not to have been compelled with oifence to their con-
sciences to do otherwise.
And because the division of the sacrament does not agree 12
with the ordinance of Christ, we are accustomed to omit the
procession, which hitherto has been in use.
Article XXIII.
There has been common complaint concerning the Exam- 1
pies of Priests, who were not chaste. For that reason also, 2
Pope Pius is reported to have said that there were certain
reasons why marriage was taken away from priests, but that
there were far weightier ones why it ought to be given back;
for so Platina writes. (Since, therefore, our priests were desir- 3
ous to avoid these open scandals they married wives, and
taught that it was lawful for them to contract matrimony.
First, because Paul says [1 Cor. 7 : 2] : " To avoid fornication, 4
let every man have his own wife.'' Also [9] : " It is better
to marry than to burn.'' Secondly, Christ says [Matt. 19:$
11] : "All men cannot receive this saying," where he teaches
that not all men are fit to lead a single life; for God created
man for procreation [Gen. 1 : 28].) Nor is it in man's power, 6
without a singular gift and work of God, to alter this creation.
(Therefore those that are not fit to lead a single life ought to;
contract matrimony.) For no man's law, no vow, can annul 8
the commandment and ordinance of God. For these reasons 9
the priests teach that it is lawful for thenf to marry wives.
(It is afso evident that in the ancient Church priests were mar- 10
l^ed men. For Paul says [1 Tim. 3 : 2] that a bishop should u
be the husband of one wifeJ And in Germany, four hundred 12
y^^^^go for the first time, the priests were violently com-
pelled to lead a single life, who indeed offered such resistance
THE AUGSBURG CONFESSION. 49
that the Archbishop of Mayence, when about to publish the
Pope's decree concerning this matter, was almost killed in the
-^ tumult raised by the enraged priests. And so harsh was 13
the dealing in the matter that not only were marriages
forbidden for the time to come, but also existing marriages
were torn asunder, contrary to all laws, divine and human,
contrary even to the Canons themselves, made not only by the
Popes but by most celebrated Councils.
Seeing also that, as the world is aging, man's nature is 14
gradually growing weaker, it is well to guard that no more
vices steal into Germany. CPurthermore, God ordained mar- 1 5
riage to be a help against human infirmity. } The Canons 16
themselves say that the old rigor ought now and then, in the
latter times, to be relaxed because of the weakness of men ;
which it is to be devoutly wished were done also in this
matter. And it is to be expected that the churches shall at 17
length lack pastors, if marriage should be any longer for-
bidden.
But while the commandment of God is in force, while the 18
custom of the Church is well known, while impure celibacy
causes many scandals, adulteries, and other crimes deserving
the punishments of just magistrates, yet it is a marvellous
thing that in nothing is more cruelty exercised than against
the marriage of priests. God has given commandment to 19
honor marriage. By the laws of all well-ordered common- 20
wealths, even among the heathen, marriage is most highly 21
honored. But now men, and also priests, are cruelly put to
death, contrary to the intent of the Canons, for no other cause 22
than marriage. Paul [in 1 Tim. 4 : 3] calls that a doctrine
of devils, which forbids marriage. This may now be readily
understood when the law against marriage is maintained by 23
such penalties.
Kj^ But as no law of man can annul the commandment of 24
God, so neither can it be done by any vow. Accordingly 25
Cyprian also advises that women who do not keep the chastity
they have promised should marry.) His words are these
[Book I., Epistle xi.] :^^' But if they be unwilling or unable
to persevere, it is better for them to marry than to fall into
the fire by their lusts ; at least, they should give no offence to
their brethren and sisters.''] And even the Canons show some 26
leniency toward those who have taken vows before the proper
age, as heretofore has generally been the case.
7
60 THE AUGSBUEG CONFESSION.
Article XXIV.
Falsely are our churches accused of Abolishing the Mass ; i
for the Mass is retained on our part, and celebrated with the
highest reverence. All the usual ceremonies are also pre- 2
served, save that the parts sung in Latin are interspersed here
and there with German hymns, which . have been added to
teach the people. (For ceremonies are needed to this end 3
alone, that the unlearned be taught^) (And not only has Paul 4
commanded to use in the Church a language understood by
the people [1 Cor. 14 : 2, 9], but it has also been so ordained
by man's law)
The people are accustomed to partake of the Sacrament to- 5
gether, if any be fit for it, and this also increases the rever-
ence and devotion of public worship. For none are admitted 6
except they be first proved. The people are also advised con- 7
cerning the dignity and use of the Sacrament, how great con-
solation it brings anxious consciences, that they may learn to
believe God, and to expect and ask of Him all that is good.
This worship pleases God ; such use of the Sacrament nour- 8
ishes true devotion toward God. It does not, therefore, 9
appear that the Mass is more devoutly celebrated among our
adversaries, than among us.
But it is evident that for a long time, it has been the public 10
and most grievous complaint of all good men, that Masses
have been basely profaned and applied to purposes of lucre.
For it is unknown how far this abuse obtains in all the 1 1
churches, by what manner of men Masses are said only for
Ko fees or stipends, and how many celebrate them contrary 12
to the Canons. But Paul severely threatens those who
deal .unworthily with the Eucharist, when he says [1 Cor.
11:27]: "Whosoever shall eat this bread, and drink this
cup of the Lord unworthily, shall be guilty of the body and
blood of the Lord.'' When, therefore, our priests were ad- 13
monished concerning this sin, Private Masses were discon-
tinued among us, as scarcely any Private Masses were cele-
brated except for lucre's sake.
Neither were the bishops ignorant of these abuses, and if 14
they had corrected them in time, there would now be less dis-
sension. Heretofore, by their own negligence, they suifered 1 j
many corruptions to creep into the Church. Now, when it is 16
too late, they begin to complain of the troubles of the Church,
seeing that this disturbance has been occasioned simply by
those abuses, which were so manifest that they could be borne
THE AUGSBURG CONFESSION. 61
no longer. Great dissensions have arisen concerning the 17
Mass, concerning the Sacrament. Perhaps the world is being 18
punished for such long-continued profanations of the Mass, as
have been tolerated in the churches for so many centuries, by
the very men who were both able and in duty bound to cor-
rect them. For, in the Ten Commandments, it is written 19
(Exodus 20), ''The Lord will not hold him guiltless that
taketh His name in vain/' But since the world began, nothing 20
chat God ever ordained seems to have been so abused for filthy
lucre as the Mass.
There was also added the opinion which infinitely increased 21
Private Masses, namely, that Christ, by His passion, had
made satisfaction for original sin, and instituted the Mass
wherein an offering should be made for daily sins, venial and
mortal. From this has arisen the common opinion that the 22
Mass taketh away the sins of the living and the dead, by the
outward act. Then they began to dispute whether one Mass 23
said for many were worth as much as special Masses for indi-
viduals, and this brought forth that infinite multitude of
Masses. Concerning these opinions our teachers have given 24
warning, that they depart from the Holy Scriptures and
diminish the glory of the passion of Christ. For Christ's 25
passion was an oblation and satisfaction, not for original guilt 26
only, but also for all sins, as it is written to the Hebrews
(10:10), "We are sanctified through the offering of Jesus
Christ, once for all." Also, 10:14: "By one offering he 27
hath perfected forever them that are sanctified." Scripture 28
also teaches that we are justified before God through faith in
Christ, when we believe that our sins are forgiven for Christ's
sake. Now if the Mass take away the sins of the living and 29
the dead by the outward act, justification comes of the work
of Masses, and not of faith, which Scripture does not allow.
eg But Christ commands us [Luke 22 : 19], " This do in 30
remembrance of me ; " therefore the Mass was instituted
that the faith of those who use the Sacrament should remem-
ber what benefits it receives through Christ, and cheer and
comfort the anxious conscience. For, to remember Christ, is 31
to remember his benefits, and to realize that they are truly
offered unto us. Nor is it enough only to remember the his- 32
tory, for this the Jew and the ungodly also can remember.
Wherefore the Mass is to be used to this end, that there the 33
Sacrament [Communion] may be administered to them that
have need of consolation ; as Ambrose says : " Because I
always sin, I am always bound to take the medicine."
Now forasmuch as the Mass is such a giving of the Sacra- 34
ment, we hold one communion every holyday, and also other
52 THE AUGSBURG CONFESSION.
days, when any desire the Sacrament it is given to such as
ask for it. And this custom is not new in the Church ; for 35
the Fathers before Gregory make no mention of any private
Mass, but of the common Mass [the Communion] they speak
very much. Chrysostom says that the priest stands daily at 36
the altar, inviting some to the Communion and keeping back
others. And it appears from the ancient Canons, that some 3''
one celebrated the Mass from whom all the other presbyters
and deacons received the Body of the Lord ; for thus the
words of the Nicene Canon say : " Let the deacons, according 38
to their order, receive the Holy Communion after the pres-
byters, from the bishop or from a presbyter.^' And Paul 39
[1 Cor. 11 : 33] commands concerning the Communion:
'^ Tarry one for another," so that there may be a common
participation.
Forasmuch, therefore, as the Mass with us has the example 40
of the Church, taken from the Scripture and the Fathers, we
are confident that it cannot be disapproved, especially since
the public ceremonies are retained for the most part, like those
hitherto in use ; only the number of Masses differs, which,
because of very great and manifest abuses, doubtless might
be profitably reduced. For in olden times, even in churches, 41
most frequented, the Mass was not celebrated every day, as
the Tripartite History (Book 9, chapt. 33) testifies : " Again
in Alexandria, every Wednesday and Friday, the Scriptures
are read, and the doctors expound them, and all things are
done, except only the celebration of the Eucharist."
Article XXV.
Confession in our churches is not abolished ; for it is not
usual to give the Body of the Lord, except to them that have
been previously examined and absolved. And the people are
most carefully taught concerning the faith and assurance of
g^ absolution, about which, before this time, there was pro-
found silence. Our people are taught that they should
highly prize the absolution, as being the voice of God, and
pronounced by His command. The power of the Keys is
commended, and we show what great consolation it brings to
anxious consciences ; that God requires faith to believe such
absolution as a voice sounding from Heaven, and that such
faith in Christ truly obtains and receives the forgiveness of
sins.
Aforetime, satisfactions were immoderately extolled ; of
faith and the merit of Christ, and the righteousness of faith.
THE AUGSBURG CONFESSION. 63
no mention was made ; wherefore, on this point, our churchy
are by no means to be blamed. For this even our adversaries 6
must needs concede to us, that the doctrine concerning repent-
ance has been most diligently treated and laid open by our
teachers.
(put of Confession, they teach, that an enumeration of sins 7
is not necessary, and that consciences be not burdened with
anxiety to enumerate all sins, for it is impossible to recount
all sins, as the Psalm testifies [19 : 13] : "Who can under-
stand his errors?'^ (Also Jeremiah [17 : 9] : "The heart is 8
deceitful, who can know it?'^ But if no sins were forgiven, 9
except those that are recounted, consciences could never find
peace; for very many sins they neither see, nor can re-
member.
'tfhe ancient writers also testify that an enumeration is not 10
necessaryT) (For, in the Decrees, Chrysostom is quoted, who 1 1
thus says : " I say not to thee, that thou shouldest disclose
thyself in public, nor that thou accuse thyself before others,
but I would have thee obey the prophet who says : ^ Disclose
thy way before God.9 Therefore confess thy sins before God,
the true Judge, with prayer. Tell thine errors, not with the
tongue, but with the memory of thy conscience.'' And the 12
Gloss (" Of Repentance," Distinct, v. Cap. Consideret) admits
that Confession of human right only. Q^evertheless, on ac- 13
count of the great benefit of absolution, and because it is
otherwise useful to the conscience, Confession is retained
among us^)
Article XXVI.
Kg It has been the general persuasion, not of the people
alone, but also of such as teach in the churches, that
making Distinctions of Meats, and like traditions of men, are
works profitable to merit grace, and able to make satisfactions
for sins. And that the world so thought, appears from this,
that new ceremonies, new orders, new holydays, and new
fastings were daily instituted, and the teachers in the churches
did exact these works as a service necessary to merit grace,
and did greatly terrify men's consciences, if they should omit
any of these things. From this persuasion concerning tradi-
tions, much detriment has resulted in the Church.
First, the doctrine of grace and of the righteousness of faith
has been obscured by it, which is the chief part of the Gospel,
and ought to stand out, as the most prominent in the Church,
that the merit of Christ may be well known, and that faith,
54 THE AUGSBURG CONFESSION.
which believes that sins are forgiven for Christ's sake may
be exalted far above works. Wherefore Paul also lays the 5
greatest stress on this article, putting aside the law and
human traditions, in order to show that the righteousness of
the Christian is another than such works, to wit, the faith
which believes that sins are freely forgiven for Christ's sake.
But this doctrine of Paul has been almost wholly smothered 6
by traditions, which have produced an opinion that, by mak-
ing distinctions in meats and like services, we must merit
grace and righteousness. In treating of repentance, there 7
was no mention made of faith ; all that was done was to set
forth those works of satisfaction, and in these all repentance
seemed to consist.
Secondly, these traditions have obscured the command- 8
ments of God ; because traditions were placed far above the
commandments of God. Christianity was thought to con-
sist wholly in the observance of certain holydays, fasts and
vestures. These observances had won for themselves the 9
exalted title of being the spiritual life and the perfect life.
Meanwhile the commandments of God, according to each 10
one's calling, were without honor, namely, that the father
brought up his family, that the mother bore children, that the
Prince governed the Commonwealth, — these were accounted
works that were worldly and imperfect, and far below those
glittering observances. And this error greatly tormented 1 1
devout consciences, which grieved that they were bound by
an imperfect state of life, as in marriage, in the office of mag-
istrate, or in other civil ministrations; on the other hand,
they admired the monks and such like, and falsely imagined
that the observances of such men were more acceptable to
God.
Thirdly, traditions brought great danger to consciences ; 12
for it was impossible to keep all traditions, and yet men
judged these observances to be necessary acts of worship.
-g Gerson writes that many fell into despair, and that some 13
even took their own lives, because they felt that they
were not able to satisfy the traditions ; and meanwhile, they
heard not the consolation of the righteousness of faith and
grace.
We see that the summists and theologians gather the tra- 14
ditions together, and seek mitigations whereby to ease con-
sciences, and yet they do not succeed in releasing them, but
sometimes entangle consciences even more. And with the 15
gathering of these traditions, the schools and sermons have
been so much occupied that they have had no leisure to
touch upon Scripture, and to seek the more profitable doc-
THE AUGSBURG CONFESSION. 55
trine of faith, of the cross, of hope, of the dignity of civil
affairs, of consolation of sorely tried consciences. Hence i6
Gerson, and some other theologians, have grievously com-
plained, that by these strivings concerning traditions, they
were prevented from giving attention to a better kind of
doctrine. Augustine also forbids that men^s consciences 17
should be burdened with such observances, and prudently
advises Januarius, that he must know that they are to be
observed as things indifferent ; for these are his words.
Wherefore our teachers must not be looked upon as having 18
taken up this matter rashly, or from hatred of the bishops,
as some falsely suspect. There was great need to warn the 19
churches of these errors, which had arisen from misunder-
standing the traditions. For the Gospel compels us to insist 20
in the churches upon the doctrine of grace, and of the right-
eousness of faith ; which, however, cannot be understood, if
men think that they merit grace by observances of their own
clipice.
CThus, therefore, they have taught, that by the observance 21
of human traditions we cannot merit grace, or be justified ;
and hence we must not think such observances necessary acts
of worship.
They add hereunto testimonies of Scripture. Christ [Matt. 22
15 : 3] defends the Apostles who had not observed the usual
tradition, which however, seemed to pertain to a matter not
unlawful, but indifferent, and to have a certain affinity with
the purifications of the law, and says [9] : " In vain do they
worship me with the commandments of men.^' He, there- 23
fore, does not exact an unprofitable service. Shortly after,
he adds [11] : '' Not that which goeth into the mouth, defileth 24
a man." So also Paul [Rom. 14 : 17] : " The Kingdom of
God is not meat and drink." [Col. 2 : 16] : "Let no man 25
therefore judge you in meat, or in drink, or in respect of an
holyday, or of the Sabbath day;" also [v. 20, sq.] : "If ye be 26
dead with Christ from the rudiments of the world, why, as
though living in the world, are ye subject to ordinances,
touch not, taste not, handle not?" And Peter says [Acts 27
15 : 10] : "Why tempt ye God, to put a yoke upon the neck
of the disciples, which neither our fathers, nor we were able
to bear ; but we believe that through the grace of the Lord
Jesus Christ, we shall be saved, even as they." Here Peter 28
forbids to burden the consciences with manV rites, either of
Moses, or of others.
And in 1 Tim. [4 : 1, 3], Paul calls the prohibition of 29
gijr meats a doctrine of devils ; for it is against the Gospel
to institute or to do such works that by them we may
56 THE AUGSBURG CONFESSION.
merit grace, or as though Christianity could not exist without
such service of God.
Here our adversaries cast up that our teachers are opposed 30
to discipline and mortification of the flesh, as Jovinian. But
the contrary may be learned from the writings of our
teachers. For they have always taught concerning the 31
cross, that it behooves Christians to bear afflictions. This is 32
the true, earnest and unfeigned mortification, to wit, to be ex-
ercised with divers afflictions, and to be crucified with Christ.
Moreover, they teach, that every Christian ought to ex- 33
ercise and subdue himself with bodily restraints and labors,
that neither plenty nor slothfulness tempt him to sin, but not
that we may merit grace or make satisfaction for sins by such
exercises. And such external discipline ought to be urged 34
at all times, not only on a few and set days. So Christ 35
commands [Luke 21 : 34] : " Take heed, lest your hearts be
overcharged with surfeiting;" also [Matt. 17 : 21] : "This 36
kind goeth not out but by prayer and fasting." Paul also 37
says [1 Cor. 9 : 27] : " I keep under my body and bring it
into subjection." Here he clearly shows that he was keeping 38
under his body, not to merit forgiveness of sins by that dis-
cipline, but to have his body in subjection and fitted for spir-
itual things, and for the discharge of duty according to his
calling. ( Therefore, we do not condemn fasting, but the tradi- 39
tions which prescribe certain days and certain meats, with
peril of conscience, as though works of such kinds were a
necessary service.
Nevertheless, very many traditions are kept on our part, 40
which conduce to good order in the Church, as the Order of
Lessons in the Mass, and the chief holydays. But, at the 41
same time, men are warned that such observances do not jus-
tify before God, and that, in such things, it should not be
made sin, if they be omitted without scandal. Such liberty 42
in human rites was not unknown to the Fathers. For in the 43
East they kept Easter at another time than at Rome, and
when, on account of this diversity, the Romans accused the
Eastern Church of schism, they were admonished by others
that such usages need not be alike everywhere. And 44
Irenseus says : " Diversity concerning fasting does not destroy
the harmony of faith." As also Pope Gregory intimates in
DisL xii., that such diversity does not violate the unity of the
Church. And in the Tripartite History, Book 9, many ex- 45
amples of dissimilar rites are gathered, and the following
statement is made : " It was not the mind of the Apostles to
enact rules concerning holydays, but to preach godliness and
a holy life."
THE AUGSBURG CONFESSION. 67
bS Article XXVII.
What is taught, on our part, concerning Monastic "Vows, i
will be better understood, if it be remembered what has been
the state of the monasteries, and how many things were daily
done in those very monasteries, contrary to the Canons. In
Augustine's time, they were free associations. Afterward, 2
when discipline was corrupted, vows were everywhere added
for the purpose of restoring discipline, as in a carefully
planned prison. Gradually, many other observances were 3
added besides vows. And these fetters were laid upon niany 4
before the lawful age, contrary to the Canons. Many also 5
entered into this kind of life through ignorance, being unable
to judge their own strength, though they were of sufficient
age. Being thus ensnared, they were compelled to remain, 6
even though some could have been freed by the provision of
the Canons. And this was more the case in convents of 7
women than of monks, although more consideration should
have been shown the weaker sex. This rigor displeased 8
many good men before this time, who saw that young men
and maidens were thrown into convents for a living, and
what unfortunate results came of this procedure, and what
scandals were created, what snares were cast upon consciences !
They were grieved that the authority of the Canons in so 9
momentous a matter was utterly despised and set aside.
To these evils, was added an opinion concerning vows, ic
which, it is well known, in former times, displeased even
those monks who were more thoughtful. They taught thatii
vows were equal to Baptism ; they taught that, by this kind
of life, they merited forgiveness of sins and justification be-
fore God. Yea, they added that the monastic life not only 12
merited righteousness before God, but even greater things,
because it kept not only the precepts, but also the so-called
" evangelical counsels."
Thus they made men believe that the profession of monasti- 13
cism was far better than Baptism, and that the monastic life
was more meritorious than that of magistrates, than the life
of pastors and such like, who serve their calling in accord-
ance with God's commands, without any man-made services.
None of these things can be denied ; for they appear in their 14
own books.
KQ What then came to pass in the monasteries ? Afore- 1 5
time, they were schools of Theology and other branches,
profitable to the Church ; and thence pastors and bishops were
8
58 THE AUGSBUKG CONFESSION.
obtained. Now it is another thing. It is needless to rehearse
what is known to all. Aforetime they came together to learn; i6
now they feign that it is a kind of life instituted to merit
grace and righteousness ; yea, they preach that it is a state of
perfection, and they put it far above all other kinds of life
ordained of God.
These things we have rehearsed without odious exaggera- 17
tion, to the end that the doctrine of our teachers, on this
point, might be better understood. First, concerning such 18
as contract matrimony, they teach, on our part, that it is
lawful for all men who are not fitted for single life to con-
tract matrimony, because vows cannot annul the ordinance
and commandment of God. But the commandment of God 19
is [1 Cor. 7:2]: "To avoid fornication, let every man have
his own wife." Nor is it the commandment only, but also 20
the creation and ordinance of God, which forces those to
marry who are not excepted by a singular work of God,
according to the text [Gen. 2:18]: "It is not good that the
man should be alone." Therefore they do not sin who obey 21
this commandment and ordinance of God. What objection 22
can be raised to this ? Let men extol the obligation of a vow
as much as they list, yet shall they not bring to pass that the
vow annuls the commandment of God. The Canons teach 23
that the right of the superior is excepted in every vow ; much
less, therefore, are these vows of force which are against the
commandments of God.
Now if the obligation of vows could not be changed for 24
any cause whatever, the Roman Pontiffs could never have
given dispensation ; for it is not lawful for man to annul
an obligation which is altogether divine. But the Roman 25
Pontiffs have prudently judged that leniency is to be ob-
served in this obligation, and therefore we read that many
times they have dispensed from vows. The case of the 26
King of Aragon who was called back from the monastery
is Avell known, and there are also examples in our own
times.
In the second place, Why do our adversaries exaggerate 27
the obligation or effect of a vow, when, at the same time,
gQ they have not a word to say of the nature of the vow
itself, that it ought to be in a thing possible, free, and
chosen spontaneously and deliberately. But it is not known 28
to what extent perpetual chastity is in the power of man.
And how few are there who have taken the vow spontane- 29
ously and deliberately ! CYoung men and maidens, before
they are able to judge, are persuaded, and sometimes even
compelled, to take the vow^ Wherefore it is not fair to insist 30
THE AUGSBURG CONFESSION. 69
SO rigorously on the obligation, since it is granted by all that
it is against the nature of a vow to take it without spon-
taneous and deliberate action.
Many canonical laws rescind vows made before the age of 31
fifteen ; for before that age, there does not seem sufficient
judgment in a person to decide concerning a perpetual life.
Another Canon, granting even more liberty to the weakness 32
of man, adds a few years, and forbids a vow to be made
before the age of eighteen. But whether we followed the 33
one or the other, the most part have an excuse for leaving the
monasteries, because most of them have taken the vows before
they reached these ages.
But, finally, even though the violation of a vow might 34
be rebuked, yet it seems not forthwith to follow that the
marriages of such persons ought to be dissolved. For 35
Augustine denies that they ought to be dissolved (xxvii.
Qusest. I., Cap. Nuptiarum) ; and his authority is not lightly
to be esteemed, although other men afterwards thought
otherwise.
But although it appears that God^s command concerning 36
marriage delivers many from their vows, yet our teachers
introduce also another argument concerning vows, to show
that they are void. For every service of God, ordained and
chosen of men without the commandment of God to merit
justification and grace, is wicked ; as Christ says [Matt.
15 : 9] : ^' In vain do they worship me with the command-
ments of men." And Paul teaches everywhere that right- 37
eousness is not to be sought by our own observances and acts
of worship, devised by men, but that it comes by faith to
those who believe that they are received by God into grace
for Christ's sake.
But it is evident that monks have taught that services of 38
man's making satisfy for sins and merit grace and justifica-
tion. What else is this but to detract from the glory of
Christ and to obscure and deny the righteousness of faith ?
It follows, therefore, that the vows thus commonly taken, 39
gj have been wicked services, and, consequently, are void.
For a wicked vow, taken against the commandment of 40
God, is not valid ; for (as the Canon says) no vow ought to
bind men to wickedness.
Paul says [Gal. 5:4]: '^ Christ is become of no effect unto 41
you, whosoever of you are justified by the law ; ye are fallen
from grace." They, therefore, who want to be justified by 42
their vows, are made void of Christ and fall from grace.
For such as ascribe justification to vows, ascribe to their 43
own works that which properly belongs to the glory of
60 THE AUGSBURG CONFESSION.
Christ. But it is undeniable that the monks have taught 44
that, by their vows and observances, they were justified, and
merited forgiveness of sins, yea, they invented still greater
absurdities, saying that they could give others a share in
their works. If any one should be inclined to enlarge on 45
these things with evil intent, how many things could he
bring together, whereof even the monks are now ashamed !
Over and above this, they persuaded men that services of 46
man's making were a state of Christian perfection. And is 47
not this assigning justification to works? It is no light 48
offence in the Church to set forth to the people a service de-
vised by men, without the commandment of God, and to
teach that such service justifies men. For the righteousness
of faith in Christ, which chiefly ought to be in the Church,
is obscured, when this wonderful worshipping of angels, with
its show of poverty, humility and chastity, is cast before the
eyes of men.
Furthermore, the precepts of God and the true service of 49
God are obscured when men hear that only monks are in a
state of perfection. For Christian perfection is to fear God
from the heart, again to conceive great faith, and to trust
that, for Christ's sake, we have a gracious God, to ask of
God, and assuredly to expect his aid in all things that, accord-
ing to our calling, are to be borne ; and meanwhile, to be
diligent in outward good w^orks, and to serve our calling.
In these things consist the true perfection and the true service 50
of God. It does not consist in the unmarried life, or in beg-
ging, or in vile apparel. But the people conceive many per- 51
nicious opinions from the false commendations of monastic
life. They hear unmarried life praised above measure ; there- 52
go fore they lead their married life with offence to their
consciences. They hear that only beggars are perfect; 53
therefore they keep their possessions and do business with
offence to their consciences. They hear that it is an evan- 54
gelical counsel not to avenge ; therefore some in private life
are not afraid to take revenge, for they hear that it is but a
counsel, and not a commandment ; while others judge that 55
the Christian cannot properly hold a civil office, or be a
magistrate.
There are on record examples of men who, forsaking mar- 56
riage and the administration of the Commonwealth, have hid
themselves in monasteries. This they called fleeing from the 57
world, and seeking a kind of life which should be more
pleasing to God. Neither did they see that God ought to be
served in those commandments which he himself has given,
and not in commandments devised by men. A good and 58
I
THE AUGSBURG CONFESSION, 61
perfect kind of life is that which has for it the commandmtnt
of God. It is necessary to admonish men of these things. 59
And before these times, Gerson rebuked this error concerning 60
perfection, and testified that, in his day, it was a new saying
that the monastic life is a state of perfection.
So many wicked opinions are inherent in the vows, such as 61
that they justify, that they constitute Christian perfection,
that they keep the counsels and commandments, that they
have works of supererogation. All these things, since they
are false and empty, make vows null and void.
Article XXVIII.
Adhere has been great controversy concerning the Power of i
Bishops, in which some have awkwardly confounded the
power of the Church and the power of the sword. And 1
from this confusion very great wars and tumults have re-
sulted, while the Pontiffs, emboldened by the powxr of the
Keys, not only have instituted new services and burdened
consciences with reservation of cases, but have also under-
taken to transfer the kingdoms of this world, and to take the
Empire from the Emperor. These wrongs have long since 3
been rebuked in the Church by learned and godly men.
/jrt Therefore, our teachers, for the comforting of men's con- 4
sciences, were constrained to show the difference between
the power of the Church and the power of the sword, and
taught that both of them, because of God's commandment,
are to be held in reverence and honor, as among the chief
blessings of God on earth.
But this is their opinion,(that the power of the Keys, or 5
the power of the bishops, according to the Gospel, is a power
or commandment of God, to preach the Gospel, to remit and
retain sins, and to administer sacraments.J) For with that (
commandment, Christ sends forth his Apostles [John 20 : 21
sqq.] : ^" As my Father has sent me, even so send I you.
Receive ye the Holy Ghost. Whosesoever sins ye remit, they
are remitted unto them ; and whosesoever sins ye retain, they
are retained.'' [Mark 16 : 15] : "Go, preach the Gospel to 7
every creature.")
This power is exercised only by teaching or preaching the ^
Gospel and administering the sacraments, according to the
calling, either to many or to individuals. For thereby are
granted, not bodily, but eternal thino^s, as eternal righteous-
ness, the Holy Ghost, eternal life. These things cannot come 9
but by the ministry of the Word and the sacraments. As
62 THE AUGSBURG CONFESSION.
Paul says [Rom. 1 : 16] : " The Gospel is the power of God
unto salvation to every one that believeth.^' Therefore, since lo
the power of the Church grants eternal things, and is exer-
cised only by the ministry of the Word, it does not interfere
with civil government ; no more than the art of singing in-
terferes with civil government. For civil government deals 1 1
with other things than does the Gospel ; the civil rulers de-
fend not souls, but bodies and bodily things against manifest
injuries, and restrain men with the sword and bodily punish-
ments in order to preserve civil justice and peace.
Therefore the power of the Church and the civil power 12
must not be confounded. The power of the Church has its
own commission, to teach the Gospel and to administer the
sacraments. Let it not break into the office of another; let 13
it not transfer the kingdoms of this world ; let it not abrogate
the laws of civil rulers ; let it not abolish lawful obedience ;
let it not interfere with judgments concerning civil ordinances
or contracts ; let it not prescribe laws to civil rulers concern-
ing the form of the Commonwealth. As Christ says [John 14
18 :36] : "My kingdom is not of this world''; also [Luke
12 : 14] : "Who made me a judge or a divider over you?" 15
Paul also says [Phil. 3:20]: "Our citizenship is in 16
Heaven ''; [2 Cor. 10 : 4] : " The weapons of our war- 17
fare are not carnal ; but mighty through God to the casting
down of imaginations.'' After this manner, our teachers dis- 18
criminate between the duties of both these powers, and com-
mand that both be honored and acknowledged as gifts and
blessings of God.
(if bishops have any power of the sword, that power they 19
have, not as bishops, by the commission of the Gospel,
but by human law, having received it of Kings and Em-
perors, for the civil administration of what is theirs. TOs,
however, is another office than the ministry of the Gospel. )
When, therefore, a question arises concerning the juris- 20
diction of bishops, civil authority must be distinguished from
ecclesiastical jurisdiction. Again, according to the Gospel, 21
or, as they say, according to Divine Law, to the bishops as
bishops, that is, to those to whom has been committed the
ministry of the Word and the sacraments, no jurisdiction
belongs, except to forgive sins, to discern doctrine, to rtject
doctrines contrary to the Gospel, and to exclude from the
communion of the Church wicked men, whose wickedness is
known, and this without human force, simply by the Word.
Herein the congregations are bound by Divine Law to obey 22
them, according to Luke 10:16: "He that heareth you,
heareth me."
THE AUGSBURG CONFESSION. 63
But when they teach or ordain anything against the Gos- 23
pel, then the congregations have a commandment of God
prohibiting obedience [Matt. 7:15]: ^' Beware of false 24
prophets "; [Gal. 1:8]: ^' Though an angel from heaven
preach any other Gospel let him be accursed"; [2 Cor. 13:
8] : " We can do nothing against the truth ; but for the 25
truth." Also [v. 10]: *' The power which the Lord hath 26
given me to edification, and not to destruction." So, also, 27
the Canonical Laws command (II. Q. vii. Cap., Sacerdotes
and Cap. Oves). And Augustine {Contra Petiliani Epis-2S
tolam) : (" Not even to^atholTc hishops must we submit, if
they chance to err, or hold anything contrary to the Canonical
Scriptures of God."/
[If they have any other power or jurisdiction, in hearing 29
and judging certain cases, as of matrimony or of tithes, they
have it by human law. But where the ordinaries fail, princes
are bound, even against their will, to dispense justice to their
subject^ for the maintenance of peace.
^- (.Moreover, it is disputed whether bishops or pastors 30
have the right to introduce ceremonies in the Church,
and to make laws concerning meats, holydays and degrees,
that is, orders of ministers, etc.~) They that claim this right 31
for the bishops, refer to this testimony [John 16 : 12, 13] :
"^ I have yet many things to say unto you, but ye cannot bear
them now. Howbeit when he, the Spirit of truth is come,
he will guide you into all truth." They also refer to the 33
example of the Apostles, who commanded to abstain from
blood and from things strangled [Acts 15 : 29]. They refer 3;;
to the Sabbath Day, as having been changed into the Lord^s
Day, contrary to the Decalogue, as it seems. Neither is there
any example whereof they make more than concerning the
changing of the Sabbath Day. Great, say they, is the power
of the Church, since it has dispensed with one of the Ten
Commandments !
(jBut, concerning this question, it is taiight on our part (as 3^
has been shown above), that bishops have no power to decree
anything against the Gospel. The Canonical laws teach the
same thing (Dist. ix.).^ Now it is against Scripture to estab-35
lish or require the observance of any traditions, to the end
that, by such observance, we may make satisfaction for sins,
or merit grace and righteousness. For the glory of Christ's 36
merit is dishonored when, by such observances, we undertake
to merit justification. But it is manifest that, by such belief, 37
traditions have almost infinitely multiplied in the Church, the
doctrine concerning faith and the righteousness of faith being
meanwhile suppressed. For gradually more holydays were
64 THE AUGSBURG CONFESSION.
made, fasts appointed, new ceremonies and services in honor
of saints instituted ; because the authors of such things thought
that, by these works, they were meriting grace. Thus, in 38
times past, the Penitential Canons increased, whereof we still
see some traces in the satisfactions.
Again, the authors of traditions do contrary to the com- 39
mand of God when they find matters of sin in foods, in days,
and like things, and burden the Church with bondage of the
law, as if there ought to be among Christians, in order to
merit justification, a service like the Levitical, the arrange-
ment of which God has committed to the Apostles and bishops.
For thus some of them write; and the Pontiffs in some 40
measure seem to be misled by the example of the law of
Moses. Hence are such burdens, as that they make it mortal 41
sin, even without offence to others, to do manual labor on
holydays, to omit the Canonical Hours, that certain foods de-
file the conscience, that fastings are works which appease God,
that sin in a reserved case cannot be forgiven but by the
authority of him who reserved it ; whereas the Canons them-
gg selves speak only of the reserving of the ecclesiastical
penalty, and not of the reserving of the guilt.
Whence have the bishops the right to lay these traditions 42
upon the Church for the ensnaring of consciences, when Peter
[Acts 15 : 10] forbids to put a yoke upon the neck of the dis- •
ciples, and Paul says [2 Cor. 13 : 10] that the power given
him was to edification, not to destruction ? Why, therefore,
do they increase sins by these traditions ?
But there are clear testimonies which prohibit the making 43
of such traditions, as though they merited grace or were
necessary to salvation. Paul says [Col. 2:16]: "Let no 44
man judge you in meat, or in drink, or in respect of an holy-
day, or of the new moon, or of the Sabbath days "; [v. 20,
23] : " If ye be dead with Christ from the rudiments of the 45
world, why, as though living in the world, are ye subject to
ordinances (touch not ; taste not ; handle not, which all are to
perish with the using) ; after the commandments and doctrines
of men ? which things have indeed a show of wisdom.'' Also 46
in Tit. [1 : 14] he openly forbids traditions : " Not giving
heed to Jewish fables and commandments of men that turn
from the truth." And Christ [Matt. 15 : 14] says of those 47
who require traditions : " Let them alone ; they be blind 48
leaders of the blind"; and he rebukes such services [v. 13] :
" Every plant which my Heavenly Father hath not planted,
shall l?e plucked up."
If bishops have the right to burden churches with infinite 49
traditions, and to ensnare consciences, why does Scripture so
THE AUGSBURG CONFESSION. 65
often prohibit to make and to listen to traditions ? Why does
it call them " doctrines of devils''? [1 Tim. 4 : 1]. Did the
Holy Ghost in vain forewarn of these things?
Since, therefore, ordinances instituted as things necessary, 50
or with an opinion of meriting grace, are contrary to the
Gospel, it follows that it is not lawful for any bishop to insti-
tute or exact such services. For it is necessary that the doc- 51
trine of Christian liberty be preserved in the churches,
namely, that the bondage of the Law is not necessary to
justification, as it is written in the Epistle to the Galatians
[5:1]: " Be not entangled again with the yoke of bondage.''
It is necessary that the chief article of the Gospel be pre- 52
served, to wit, that we obtain grace freely by faith in Christ,
and not for certain observances or acts of worship devised by
men.
What, then, are we to think of the Sunday and like rites 53
in the house of God? To this we answer, that it is lawful
for bishops or pastors to make ordinances that things be done
orderly in the Church, not that thereby we should merit
grace or make satisfaction for sins, or that consciences be
bound to judge them necessary services, and to think that it
is a sin to break them without offence to others. So Paul 54
ordains [1 Cor. 11 : 5], that women should cover their heads
in the congregation [1 Cor. 14 : 30], that interpreters of
Scripture be heard in order in the church, etc.
It is proper that the churches should keep such ordinances 55
for the sake of charity and tranquility, so far that one do not
offend another, that all things be done in the churches in
order, and without confusion ; but so that consciences be not 56
burdened to think that they be necessary to salvation, or to'
judge that they sin when they break them without offence to
others; as no one will say that a woman sins who goes out in
public with her head uncovered, provided only that no offence
be given.
Of this kind, is the observance of the Lord's Day, Easter, 57
Pentecost, and like holydays and rites. For those who judge 58
that, by the authority of the Church, the observance of the
Lord's Day instead of the Sabbath Day was ordained as a
thing necessary, do greatly err. Scripture has abrogated the 59
Sabbath Day; for it teaches that, since the Gospel has been
revealed, all the ceremonies of Moses can be omitted. And 6g
yet, because it was necessary to appoint a certain day, that
the people might know when they ought to come together, it
appears that the Church [the Apostles] designated the Lord's
Day for this purpose ; and this day seems to have been
chosen all the more for this additional reason, that men might
66 THE AUGSBURG CONFESSION.
have an example of Christian liberty, and might know that
the keeping neither of the Sabbath, nor of any other day, is
necessary.
There are monstrous disputations concerning the changing 6i
gg of the law, the ceremonies of the new law, the changing
of the Sabbath Day, which all have sprung from the
false belief that there must needs be in the Church a service
like to the Levitical, and that Christ had given commission to
the Apostles and bishops to devise new ceremonies as neces-
sary to salvation. These errors crept into the Church when 62
the righteousness of faith was not clearly enough taught.
Some dispute that the keeping of the Lord^s Day is not in- 63
deed of divine right ; but in a manner so. They prescribe
concerning holydays, how far it is lawful to work. What else 64
are such disputations but snares of consciences ? For although
they endeavor to modify the traditions, yet the equity can
never be perceived as long as the opinion remains that they
are necessary, which must needs remain where the righteous-
ness of faith and Christian liberty are disregarded.
The Apostles commanded to abstain from blood. Who 65
doth now observe it ? And yet they that do it not, sin not ;
for not even the Apostles themselves wanted to burden con-
sciences with such bondage ; but they forbade it for a time,
to avoid offence. For, in any decree, we must perpetually 66
consider what is the aim of the Gospel. Scarcely any Canons 67
are kept with exactness, and, from day to day, many go out
of use even with those who are the most zealous advocates
of traditions. Neither can due regard be paid to consciences 68
unless this equity be observed, that we know that the Canons
a^e kept without holding them to be necessary, and that no
harm is done consciences, even though traditions go out of
use.
But the bishops might easily retain the lawful obedience 69
of the people, if they would not insist upon the observance
of such traditions as cannot be kept with a good conscience.
Now they command celibacy ; they admit none, unless they 70
swear that they will not teach the pure doctrine of the Gos-
pel. The churches do not ask that the bishops should restore 71
concord at the expense of their honor ; which, nevertheless,
it would be proper for good pastors to do. They ask only 72
that they would release unjust burdens which are new and
have been received contrary to the custom of the Church
Catholic. It may be that there were plausible reasons for 73
some of these ordinances ; and yet they are not adapted to
gQ later times. It is also evident that some were adopted 74
through erroneous conceptions. Therefore, it would be
THE AUGSBURG CONFESSION. 67
befitting the clemency of the Pontiffs to mitigate them now ;
because such a modification does not shake the unity of the
Church. For many human traditions have been changed in
process of time, as the Canons themselves show. But if it 75
be impossible to obtain a mitigation of such observances as
cannot be kept without sin, we are bound to follow the Apos-
tolic rule [Acts 5 : 29], which commands us to obey God
rather than men. Peter [1 Pet. 5 : 31 forbids bishops to be ^6
lords, and to rule over the churches. TS'ow it is not our de- 'j-j
sign to wrest the government from the bishops, but this one
thing is asked, namely, that they allow the Gospel to be
purely taught, and that they relax some few observances
which cannot l3e kept without sin. But if they make no con- 78
cession, it is for them to see how they shall give account to
God for having, by their obstinacy, caused a schismT)
Conclusion.
These are the Chief Articles which seem to be in contro- 1
versy. For although we might have spoken of more Abuses,
yet to avoid undue length, we have set forth the chief points,
from which the rest may be readily judged. \There have 2
been great complaints concerning indulgences, pilgrimages,
and the abuses of excommunications."^ The parishes have
^een vexed in many ways by the dealers in indulgences.
(There were endless contentions between the pastors and the
monks concerning the parochial rites, confessions, burials,
sermons on extraordinary occasions, and innumerable other
things. Things of this sort we have passed over, so that 3
the chief points in this matter, having been briefly set forth,
might be the most readily understood. Nor has anything 4
been here said or adduced to the reproach of any one. ^ Only 5
those things have been recounted, whereof we thought that
it was necessary to speak, so that it might be understood
that, in doctrine and ceremonies, (jiothing has been received
on our part, against Scripture or the Church Catholic, since
it is manifest that we have taken most diligent care that no
new and ungodly doctrine should creep into our churches^
The above articles we desire to present in accordance with
the edict of Your Imperial Majesty, so that our Confession
should therein be exhibited, and a summary of the doctrine
of our teachers might be discerned. If anything further be
68 THE AUGSBURG CONFESSION.
desired, we are ready, God willing, to present ampler infor-
mation according to the Scriptures.
John, Duke of Saxony, Elector.
George, Margrave of Brandenburg.
Ernest, Duke of Liineburg.
Philip, Landgrave of Hesse.
John Frederick, Duke of Saxony.
Francis, Duke of Liineburg.
Wolfgang, Prince of An halt.
Senate and Magistracy of Nurerabur^
Senate of Reutlingen.
i
PART m.
APOLOGY OF THE AUGSBURG CONFESSION,
APOLOGY
OP
THE AUGSBURG CONFESSION.
CONTENTS,
MELANCHTHON'S PREFACK
L Of the First Article.
CHAPTER L
OF ORIGINAL SIN.
11 Op the Second Article.
IIL Op the Third Article (Concerning Christ).
CHAPTER n.
OF JUSTIFICA7I0N.
IV Op the Fourth, Fifth, Sixth and Twentieth ABTicLn
What is justifying faith?
Faith in Christ justifies.
Remission of sins obtained by faith alone in Christ
CHAPTER III.
OF LOVE AND THE FULFILLING OF THE LAW
Reply to the arguments of adversaries.
CHAPTER IV.
OF THE CHURCH.
V, Of the Seventh Article.
VL Op the Eighth Article.
VIL Op the Ninth Article (Baptism).
VIII. Of the Tenth Article (The Holy Supper).
IX. Op the Eleventh Article (Confession),
CHAPTER V.
OF KEPENTANCE.
X. Op THE Twelfth Article.
72 THE APOLOGY OF THE AUGSBURG CONFESSION.
CHAPTER VL
OF CONFESSION AND SATISFACTION.
CHAPTER VII.
OF THE NUMBER AND USE OF THE SACRAMENTS
XL Op the Thirteenth Article.
XII. Op the Fourteenth Article (Ecclesiastical Orders).
CHAPTER VIII.
OF HUMAN TRADITIONS IN THE CHURCH.
XIIL Op the Fifteenth Article.
XIV. Op the Sixteenth Article (Civil Order).
XV. Op the Seventeenth Article (The Return of Christ ic
Judgment).
XVI. Op the Eighteenth Article (Free Will).
XVII. Op the Nineteenth Article (The Cause of Sin).
XVIII. Op the Twentieth Article (Good Works).
CHAPTER IX
OF THE INVOCATION OF SAINTS.
XIX. Op the Twenty-pirst Article.
CHAPTER X
OF BOTH KINDS IN THE LORD'S SUPi'fiR
CHAPTER XI.
OF THE MARRIAGE OF PRIESTa
CHAPTER Xn.
OF THE MASS.
Definition of sacrifice, and the various species of sacrifices
Opinion of the Fathers concerning sacrifice.
The use of the sacrament.
The terms of the Mass.
Mass for the dead.
CHAPTER Xni.
OF MONASTIC VOWa
CHAPTER XIV.
OF ECCLESIASTICAL POWER
73 THE APOLOGY OF THE CONFESSION.
Philip Melanchthon presents his Greeting to the
Reader.
After the Confession of our princes was publicly read, cer- i
fcain theologians and monks prepared a confutation of our writ-
ing ; and when His Imperial Majesty had caused this also to be
read in the assembly of the princes, he demanded of our princes
that they should assent to this confutation, '^ut as our princes 2
had heard that many articles were disapproved, Avhich they
(iould not abandon without offence to conscience, they asked
that a copy of the confutation be furnished them, that they
might be able both to see what the adversaries condemned and
to refute their arguments. And indeed in a cause of such im-
portance, pertaining to religion and the instruction of consci-
ences, they thought that the adversaries would produce their
writing without any hesitation. But this our princes could
not obtain, unless on the most perilous conditions, which it was
impossible for them to accept.
Then, too, negotiations for peace were begun, in which it 3
was apparent that our princes declined no burden, however
grievous, that could be assumed without offence to conscience.
mM But the adversaries obstinately demanded this, viz. that 4
we should approve certain manifest abuses and errors ; and
as we could not do this,(His Imperial Majesty again demanded
that our princes should assent to the confutation. This our
l)rinces declined to do.^ For in a matter pertaining to religion,
how could they assent to a writing into which they had not
looked? Especially, as they had heard that some articles
\\ere condemned, in which it was impossible for them, with-
oiit grievous sin, to approve the opinions of the adversaries.
LThey had, however, commanded me and some others to pre- 5
pare an Apology of the Confession, in which the reasons why
we could not receive the confutation should be set forth to His
iDiperial Majesty, and the objections made by the adversaries
should be refuted. For during the reading, some of us had 6
taken down the chief points of the topics and arguments.
This Apology they finally [at last when they took their de-7
10 73
74 THE APOLOGY OF THE AUGSBURG CONFESSION.
parmre from Augsburg] offered to His Imperial Majesty, that
he might know that we were hindered, by the greatest and
most important reasons, from apj)roving the confutation. But
His Imperial Majesty did not receive the offered writing. Af-
terwards a decree was published, in which the adversaries boast 8
that they have refuted our Confession from the Scriptures.
You have now, therefore, reader, our apology ; from which 9
you will understand not only what the adversaries have judged
(for we have reported this in good faith), but also that they
have condemned several articles contrary to the manifest Scrip-
ture of the Holy Ghost; so far are they from overthrowing
our propositions by means of the Scriptures.
Although originally we began the Apology by taking coun- ic
sel with others, nevertheless, as it passed through the press, I
-r have made some additions. Wherefore I give my name,
so that no one may complain that the book has been pub-
lished anonymously.
It has always been my custom in these controversies, to re- 1 1
tain, so far as I was at all able, the form of the ordinarily re-
ceived doctrine, in order that at some time concord could be
reached the more readily. Nor indeed am I now departing
far from this custom ; althougli I could justly lead away the
men of this age still farther from the opinions of the adver-
saries. But the adversaries are treating the case in such a 12
way, as to show that they are seeking neither truth nor con-
cord, but to drain our blood.
And now I have written with the greatest moderation possi- 13
ble ; and if any expression appear too severe, I must say here
beforehand that I am contending with the theologians and
monks who wrote the confutation, and not with the Emperor
or the princes, whom I hold in due esteem. But I have 14
recently seen the confutation, and have noticed how cunningly
and artfully it was written, so that on some points it could de-
ceive even the cautious.
Yet I have not discussed all their sophistries; for it would 15
be an endless task ; but I have comprised the chief arguments,
that there might be among all nations a testimony concerning
us, that we hold the Gospel of Christ correctly and in a pious
way. Discord does not delight us ; neither are we indifferent to
our danger, the extent of which, in such a bitterness of hatred
wherewith the adversaries have been inflamed, we readily un-
derstand. ' But we cannot abandon truth that is manifest and
necessary to the Churclv Wherefore we believe that troubles lO
arid dangers for the glory of Christ and the crood of the Church,
Biiouid be endured; we are confident that tnis k.^. fde^'^ ^^
-g duty is approved of God, and we hope that the judgmen-
of posterity concerning us, will be mor2 just. For it is i*:
Ch. 1., Art. II. OEIGINAL SII^. 76
andeniable that many topics of Christian doctrine, whose exist-
ence in the Church is of the greatest moment, have been brought
to view by our theologians, and explained ; in reference to which,
we are not disposed here to recount, under what sort of opinions
and how dangerous, they formerly lay covered in the writings
of the monks, canonists and sophistical theologians.
We have the public testimonials of many good men, who 18
give God thanks for this greatest blessing, viz. that concerning
many necessary topics, he has taught better things than are. read
everywhere in the books of our adversaries.
We will commend our cause, therefore, to Christ, who here- 19
after will judge these controversies, and we beseech him to look
upon the afflicted and scattered Churches, and to bring them
back to godly and perpetual concord. [Therefore, if the known
and clear truth is trodden under foot, we will resign this cause
to God and Christ in heaven, who is the Father of orphans,
and the Judge of widows and of all the forsaken, who (as we
certainly know) will judge and pass sentence upon this cause
aright. Lord Jesus Christ, it is thy holy Gospel, it is thy
cause, look thou upon the many troubled hearts and consciences,
and maintain and strengthen in thy truth thy Churches and
little flocks, who suffer from the devil, anxiety and distress.
Confound all hypocrisy and lies, and grant peace and unity, so
that thy glory may advance, and thy kingdom, strong against
all the gates of hell, may continually grow and increase.]
77 Aeticle I.
Oj Qod,
The first article of our Confession, oii£_adversaries approve, i
in which we declare that we believe and teacE that there is one
divine essence, indivisible, etc., and yet that there are three dis-
tinct persons, of the same divine essence, and coeternal, Father,
Son and Holy Ghost. This article we have always taught and a
defended, and we believe that it has, in Holy Scripture, sure
and firm testimonies that cannot be overthrown. And we con-
stantly affirm that those thinking otherwise are outside of the
Church of Christ, and are idolaters, and insult God [idolatrous
and blasphemous].
CHAPTER I.
Article II.
Of Original Sin,
The second article. Of Original Sin, the adversaries approve, \
but in such a way, that they, nevertheless, censure the definition
76 THE APOLOGY OF THE AUGSBURG CONFESSION
of Original Sin, which we incidentally gave. Here at the very
threshold, His Imperial Majesty will discover that the writers of
the confutation were deficient not only in judgment, but also in
candor. For whereas we, with a simple mind, desired, in pass-
ing, to recount those things which Original Sin embraces, these
men, by framing an invidious interpretation, artfully distort a
proposition that has in it nothing which of itself is wrong.
Thus they say : " To be without the fear of God, to btj with-
out faith, is actual guilt f and therefore they deny that it is
original guilt.
[A. Of the Notion of Original Sin^
It is very evident that such subtilties have originated in the i
schools, not in the council of the Emperor. But although this
false interpretation can be very easily refuted; yet, in order
that all good men may understand that we teach in this matter
nothing that is absurd, we ask first of all that the German Con-
-^ fession be examined. This will free us from the suspicion
of novelty. For there it is written : Weiter wird gelehret, das
nach dem Fall Add alle Menschen, so naturlich gehoren werderiy
in Sunden empfangen, und gehoren werden ; das ist, dass sie alle
von Mutter Leibe an voll bbser Lust und Neigung sind, keine
wahre Gottesfurchtj kein wahren Glauben an Gott von Natur
haben konnen. [It is further taught that since the Fall of Adam,
all men who are naturally born, are conceived and born in sin,
i. e. that they all, from their mother's womb, are full of evil
desire and inclination, and can have by nature, no true fear of
God, no true faith in God.] This passage testifies that we deny 3
to those propagated according to carnal nature, not only the acts,
but also the power or gifts of producing fear and trust in God.
For we say that those thus born have concupiscence, and cannot
produce true fear and trust in God. What is there here, with
which fault can be found? To good men, we think, indeed,
that we have exculpated ourselves sufficiently. For in this
sense the Latin statement denies to nature the power, i. e. it
denies the gifts and energy, by which to produce fear and trust
in God, and, in adults, the acts. So that when we mention con-
cupiscence, we understand not only the acts or fruits, but the
constant inclination of the nature [the evil inclination within,
which does not cease, as long as we are not born anew through
the Spirit and faith].
But hereafter we will show more fully, that our statement 4
agrees with the usual and ancient definition. For we must first
show our design in preferring to employ these words in this
place. In their schools, the adversaries confess that "the
material," as they call it, " of Original Sin, is concupiscence."
Wherefore, in framing the definition, this should not have been
Ch. I., Art. II. ORIGINAL SIN. 77
paissed by, especially at this time, when some aie |)hilosophizing
concerning it in a manner unbecoming our religion [are speak-
ing concerning this innate, wicked desire, more after the manner
of heathen from philosophy, than according to God's word oi
Holy Scripture].
For some contend that Original Sin is not a fault or corrup- 5
tion in the nature of man, but only servitude, or a condition of
mortality [an innate evil nature, but only a fault or imposed
load or burden], which those propagated from Adam bear,
because of the guilt of another [namely, Adam's sin], and
without any fault of their own. Besides, they add that in
eternal death, no one is condemned on account of Original Sin,
just as those who are born of a bond-woman are slaves, and
bear this condition without any vice of nature, but because of
the calamity of their-mother. To show that this impious opin- (
ion is displeasing to us, we made mention of " concupiscerice/^
and, with the best intention, have termed and explained, as " dis-
eixseSy^ ^Hhat the nature of men is born coirupt and full of faults. ^^
Nor indeed have we only made use of the term concupiscence, 7
but we have also said that " the fear of God and faith are want-
ing*' This we have added with the following design : The
scholastic teachers also, not sufficiently understanding the defini-
tion of Original Sin, which they have received from the Fathers,
extenuate the sin of origin. They contend concerning the /omes
[or evil inclination] that it is a quality of [fault in the] body,
and, with their usual folly, ask whether this quality be derived
from the contagion of the apple or from the breath of the ser-
pent, and whether it be increased by remedies ? With such
questions they have suppressed the main point. Therefore, 8
when they speak of the sin of origin, they do not mention the
more serious faults of human nature, to wit, ignorance of God,
contempt for God, the being destitute of fear and confidence
in God, hatred of God's judgment, the flight from God [as
from a tyrant] when he judges, anger toward God, despair of
grace, the having confidence in present things [money, prop-
erty, friends], etc. These diseases, which are in the highest
degree contrary to the law of God, the scholastics do not
notice; yea, to human nature they meanwhile ascribe unim-
paired strength for loving God above all things, and for ful-
filling God's commandments according to the substance of the
acts y nor do they see that they are saying things that are con-
tradictory to one another. For what else is the being able in 9
one's own strength to love God above all things, and to fulfil
his commandments, but to have original righteousness [to be a
new creature in Pnradise, entirely pure and holy] ? But if ic
* Augsburg Confession, Art. xviii. 8.
78 THE APOLOGY OF THE AUGSBURG CONFESSION.
human nature have such strength as to be able of itself to love
God above all things, as the scholastics confidently affirm, what
will Original Sin be? For what will there be need of the
grace of Christ, if we can be justified by our own righteous-
ness [powers]? For what will there be need of the Holy
Gliost, if human strength can, by itself, love God above all
things, and fulfil God's commandments? Who does not seen
how preposterously our adversaries speak? The lighter dis-
eases in the nature of man they acknowledge, the more severe
they do not acknowledge ; and yet of these. Scripture every-
where admonishes us, and the prophets constantly complain
[as the 13th Psalm, and some other psalms say, Ps. 14 : 1-3 :
5:9; 140 : 3 ; 36 : 1], viz. of carnal security, of the contempt
of God, of hatred toward God, and of similar faults born with
us. But after the scholastics mingled with Christian doctrine, 1 2
«/> philosophy concerning the perfection of nature [light of
reason], and ascribed to the Free Will and to elicit acts
more than was sufficient, and taught that men are justified
before God by philosophic or civil righteousness (which we
also confess to be subject to reason, and in a measure within
our power) ; they could not see the inner uncleanness of the
nature of men. For this cannot be judged except from the 13
Word of God, of which the scholastics, in their discussions, do
not frequently treat.
These were the reasons, why, in the description of Original 14
Sin, we made mention of concupiscence also, and denied, to
man's natural strength, fear and confidence in God. For we
wished to indicate that Original Sin contains also these diseases,
viz. ignorance of God, contempt for God, the being destitute
of fear and confidence in God, inability to love God. These
are the chief faults of human nature, conflicting especially with
the first table of the Decalogue.
Neither have we said anything new. The ancient definition 1 5
understood aright expresses precisely the same thing when it
says : " Original Sin is the absence of original righteousness "
[a lack of the first purity and righteousness in Paradise]. But
what is righteousness? Here the scholastics wrangle about
dialectic questions ; they do not explain what original right-
eousness is. Now, in the Scriptures, righteousness comprises iC
not only the second table of the Decalogue, but the first also,
which teaches concerning the fear of God, concerning faith,
concerning the love of God. Therefore original righteousness 17
should have not only an equable temperament of the bodily
qualities [perfect health and, in all respects, pure blood, unim-
paired powers of the body], but also these gifts, viz. a more
certain knowledge of God, fear of God, confidence in God, or
certainly rectitude and the power to yield these affections. And 18
Ch. L, Aet. II. OEIGINAL SIN. 7S
Scripture testifies to this, when it says [Gen. i : 27] that man
was fashioned in the image and likeness of God. What else is
«^ this than that, in man, there were embodied such wisdom
and righteousness, as apprehended God, and in which God
was reflected, i. e. to man there were given the gifts of the
knowledge of God, the fear of God, confidence in God, and the
like? For thus Irenseus and Ambrose interpret the likeness 19
to God, the latter of whom says : " That soul is not, therefore,
in the image of God, in which God is not at all times." And 2'
Paul shows the Ephesians (5 : 9) and Colossians (3 : 10), that
the image of God is "the knowledge of God, righteousness and
truth." Nor does Longobard fear to say that original right- 21
eousness " is the very likeness to God, which God imparted to
man in the beginning." We recount the opinions of the 22
ancients, which in no way interfere with Augustine's interpre-
tation of the image.
Therefore the ancient definition, when it says that sin is the 23
lack of righteousness, not only denies obedience with respect to
man's lower powers, but also denies the knowledge of God,
confidence in God, the fear and love of God, or certainly the
power to produce these affections. For even the theologians
themselves teach in their schools that these are not produced
without certain gifts and the aid of grace. In order that the
matter may be understood, we term these very gifts, the know-
ledge of God, and fear and confidence in God. From these
facts, it appears that the ancient definition says precisely the
same thing that we say, denying fear and confidence toward
God, to wit, not only the acts, but also the gifts and power to
produce these acts.
Of the same import is the definition of Augustine, who is 24
accustomed to define Original Sin, as concupiscence [a wicked
desire]. For he means that when righteousness had been lost,
concupiscence succeeded. For inasmuch as diseased nature
cannot fear and love God, and believe God, it seeks and loves
rarnal things. God's judgment it either in security contemns,
r, thoroughly terrified, hates. Thus Augustine includes both
tne defect and the vicious habit which has succeeded it. Nor 2 5
indeed is concupiscence only a corruption of the qualities of
the body, but also, in the higher powers, a vicious turning to
go carnal things. Nor do those persons see what they say,
who ascribe to man at the same time concupiscence that
is not entirely destroyed by the Holy Ghost, and love to God
above all things.
We, therefore, have been right in expressing, in our de- 26
Rcription of Original Sin, both, viz. these defects, the not being
able to believe God, the not being able to fear and love God;
and, likewise, the having concupiscence which sc^eks carnal
80 THE APOLOGY OF THE AUGSBUKG CONFESSIOIT.
things contrary to God's Word, i. e. seeks not only the pleasure
of the body, but also carnal wisdom and righteousness, and,
contemning God, trusts in these as good things. Nor only the i;
ancients, but also the more recent [teachers and scholastics], at
least the wiser ones among them, teach that Original Sin is at
the same time truly these, viz. the defects which I have re-
counted, and concupiscence. For Thomas says thus: "Orig-
inal Sin comprehends the loss of original righteousness, and
with this an inordinate disposition of the parts of the soul ;
whence it is not pure loss, but a corrupt habit." And Bona- 28
Ventura: "When the question is asked, 'What is Original
Sin?' the correct answer is, that it is immoderate concupiscence.
The correct answer is also, that it is want of the righteousness
that is due. And in one of these replies, the other is in-
cluded." The same is the opinion of Hugo, when he says that 29
" Original Sin is ignorance in the mind, and concupiscence in
the flesh." For he thereby indicates that when we are born,
we bring with us ignorance of God, unbelief, distrust, con-
tempt and hatred of God. For when he mentions ignorance, 30
he includes these. These opinions also agree with Scripture.
For Paul sometimes expressly calls it a defect, as (1 Cor. 2 :
14): "The natural man receiveth not the things of the
Spirit of God." In another place (Rom. 7 : 5), he calls it
concupiscence, " working in our members to bring forth fruit
unto death." In reference to both parts, we could cite more 31
passages ; but in regard to a manifest fact, there is no need of
testimonies. And the intelligent reader will readily be able to
decide, that to be without the fear of God and without faith,
are more than actual guilt. They are abiding defects in nature
that has not been renewed,
go In reference to Original Sin, we therefore hold noth- 32
ing differing either from Scripture or from the Catholic
Church, but cleanse from corruptions and restore to light most
important declarations of Scripture and of the Fathers, that
had been covered over by the sophistical controversies of mod-
ern theologians. For it is manifest from the subject itself that
modern theologians have not noticed what the Fathers meant
when they spake of defect. But the recognition of Original 33
Sin is necessary. For the magnitude of the grace of Christ
cannot be understood, unless our diseases be recognized. The
entire righteousness of man is mere hypocrisy before God,
unless we acknowledge that our heart is naturally destitute
of love, fear and confidence in God. For this reason, the 34
prophet (Jer. 31 : 19) says: "After that I was instructed, T
smote upon my thigh. Likewise (Ps. 116 : 11) "I said in
my haste, All men are liars," i, e. not thinking aright concern-
ing God.
Ch. L,Abt. n. OKIGINAL SIN. 81
[B. Against the adversaries of iMtheri]
Here our adversaries inveigh against Luther also, because 35
he wrote tliat "Original Sin remains after baptism." They
add that this article was justly condemned by Leo X. But
His Imperial Majesty will find on this point a manifest slan-
der. For our adversaries know in what sense Luther intended
this remark, that Original Sin remains after baptism. He
always thus wrote, viz. that baptism removes the imputation
(reatua) of Original Sin, although the material, as they call it,
of the sin, i. e. concupiscence, remains. He also added in
reference to the material, that the Holy Ghost, given through
baptism, begins to put to death the concupiscence, and creates
new movements [a new light, a new sense and spirit] in man.
In the same manner, Augustine also speaks, who says : " Sin 36
is remitted in baptism, not in such a manner that it no longer
exists, but so that it is not imputed." Here he confesses open-
ly that sin exists, i. e. that it remains, although it is not im-
puted. And this judgment was so agreeable to those who
succeeded him that it was recited also in the decrees. Also
against Julian, Augustine says: "The law, which is in the
members, has been annulled by spiritual regeneration, and re-
mains in the mortal flesh. It has been annulled because the
guilt has been reniitted in the sacrament, by which believers
are born again; but it remains, because it occasions desires,
against which believers contend." Our adversaries know that 37
Luther believes and teaches thus, and while they cannot dis-
prove the fact, they nevertheless pervert his words, in order by
this artifice to crush an innocent man.
g^ But they contend that concupiscence is a penalty, and 38
not a sin [a burden and imposed penalty, and is not such
a sin as is subject to death and condemnation]. Luther main-
tains that it is a sin. It has been said above that Auguetine
defines Original Sin as concupiscence. If there be anything
disadvantageous in this opinion, let them quarrel with Augus-
tine. Besides Paul says (Rom. 7 : 7, 23) : " 1 had not known 39
lust" (concupiscence), "except the law had said. Thou shall
not covet." Likewise: "I see another law in my members,
warring against the law of my mind, and bringing me into
captivity to the law of sin which is in my members." These 4c
testimonies can be overthrown by no sophistry. For they
clearly call concupiscence sin, which, nevertheless, is not im-
puted to those who are in Christ, although by nature it is a
matter worthy of death, where it is not forgiven. Thus, be- 41
yond all controversy, the Fathers believe. For Augustine, in
a long discussion, refutes the opinion of those, who thought
that concupiscence in man, is not a fault, but an adiaphoron,
11
82 THE APOLOGY OF THE AUGSBURG CONFESSION.
as color* or ill-health is said to be an adiaphoron of the body
[aa to have a black or a white body is neither good nor evil]. ^
But if the adversaries will contend that the fomes [or evil 4a
inclination] is an adiaphoron, not only many passages of Scrip-
ture, but the entire Church also [and all the Fathers] will
contradict them. For even though perfect consent were not
attained [even if not entire consent, but only the inclination
and desire be there], who ever dared to say that these were
adiaphora, viz. to doubt concerning God's wrath, concerning
God's grace, concerning God's Word, to be angry at the judg-
ments of God, to be provoked because God does not at once
remove one from afflictions, to murmur because the wicked
experience a better fortune than the good, to be urged on by
wrath, lust, the desire for glory, wealth, etc. ? And yet godly 45
men acknowledge these in themselves, as appears in the Psalms
and the prophets. But, in the schools, they transferred hither
from philosophy, notions entirely different, that, because of
emotions, we are neither good nor evil, we are neither praised
nor blamed. Likewise, that nothing is sin, unless it be volun-
tary [inner desires and thoughts are not sins, if I do not alto-
gether consent thereto]. These notions were expressed among
philosophers, with respect to civil righteousness, and not with
respect to God's judgment. [For there it is true, as the jurists
say, L, cogitationisj thoughts are exempt froni custom and pun-
ishment. But God searches the hearts; in God's court and
judgment it is different.] With no greater prudence, they add
also other notions, such as, that [God's creature and] nature is
hot evil. In its proper place, we do not censure this ; but it is
not right to pervert it, so as to extenuate Original Sin. And,
«!- nevertheless, these notions are read in the works of scho-
lastics, who inappropriately mingle philosophy or civil
doctrine concerning ethics, with the Gospel. Nor are these 44
matters only disputed in the schools, but, as is usually the case,
are carried from the schools to the people. And these per-
suasions prevailed, and nourished confidence in human strength,
and suppressed the knowledge of Christ's grace. Therefore, 45
Luther wishing to declare the magnitude of Original Sin and
of human infirmity, taught that these remnants of Original
Sin [after baptism] are not, by their own nature, adiaphora in
man, but that, for their non-imputation, they need the grace of
Christ, and, likewise for their mortification, the Holy Ghost.
Although the scholastics extenuate both sin and punishment, 46
when they teach that man, by his own strength, can fulfil the
commandments of God; in Genesis [3 : 15] the punishment,
imposed on account of Original Sin, is described otherwise.
For there, human nature is subjected not only to death and
^ Another reading substitutes dolor (pain) for oolor.
Ch. L, Art. Ill, CHKIST. 83
other bodily evils, bufc also to the kingdom of the devil. For
there (Gen. 3 : 15), this fearful sentence is proclaimed : " I will
put enmity between thee and the woman, and between thy seed
and her seed.^' The defects and the concupiscence are punish- 47
ments and sins. Death and other bodily evils, and the domin-
ion of the devil, are peculiarly punishments. For human
nature has been delivered into slavery, and is held captive by
the devil, who infatuates it with wicked opinions and errors,
and impels it to sins of every kind. But just as the devil 48
cannot be conquered except by the aid of Christ, so, by our
own strength, we cannot free ourselves from this slavery.
Even the history of the world shows how great is the power 49
of the deviPs kingdom. The world is full of blasphemies
against God, and of wicked opinions; and the devil keeps
entangled in these bands those who are wise and righteous
tmany hypocrites who appear holy] in the sight of the world,
n other persons, grosser vices manifest themselves. But since 5c
Christ was given to us to remove both these sins and these
punishments, and to destroy the kingdom of the devil, sin
n/» and death ; it will not be possible to recognize the bene-
fits of Christ, unless we understand our evils. For this
reason, our preachers have diligently taught concerning these
subjects, and have delivered nothing that is new, but have set
forth Holy Scripture and the judgments of the holy Fathers.
We think that this will satisfy His Imperial Majesty con- 51
cerning the puerile and trivial sophistry, with which the adver-
saries have perverted our article. For we know that we be-
lieve aright and in harmony with the Catholic Church of Christ.
But if the adversaries will renew this controversy, there will
be no want among us of those who will reply and defend the
truth. For in this case our adversaries, to a great extent, do
not understand what they say. They often speak what is con-
tradictory; and explain correctly and logically neither that
which is formal in p. e. that which is or is not propei ly in
the essence of] Original Sin, nor the defects of which they
speak. But we have been unwilling, at this place, to examine
their contests with any very great subtlety. We have thought
it worth while only to recite, in customary and well-known
words, the belief of the holy Fathers, which we also follow.
Article III.
Of Christ.
The third article the adversaries approve, in which we con- 52
fess tliat there are in Christ two natures, viz. a human nature
Parallel Passages. — Apostles' Creed, 2 ; Nicene Creed, 2, 3 ; Athanasian
Creed, 28-39 ; Smalcald Articles, 299 ; Formula of Concord, Epitome and Sol
Decl., Art. iv. 544, 674.
84 THE APOLOGY OF THE AUGSBURG CONFESSION.
assumed by the Word into the unity of his person ; and that
the same Christ suffered and died to reconcile the Father to us ;
and that he has risen again, to reign, and to justify and sanctify
believers, etc., according to the Apostles' Creed and the Nicene
Creed.
CHAPTER II.
Article IV.
Of Justification.
In the fourth, fifth, sixth and below in the twentieth artich, i
«- they condemn us, for teaching that " men obtain remissic>n
of sins, not because of their own merits, but freely for
Christ's sake, through faith in Christ." For they condemn us
both for denying, that men obtain remission of sins, because of
their own merits, and for affirming that, through faith, men
obtain remission of sins, and through faith in Christ are justified.
But, since, in this controversy, the chief topic of Christian doc- 2
trine, is treated, which, understood aright, illumines and ampli-
fies the honor of Christ [which is of especial service for the
clear, correct understanding of the entire Holy Scriptures, and
alone shows the way to the unspeakable treasure and right
knowledge of Christ, and alone opens the door to the entire
Bible], and brings necessary and most abundant consolation to
devout consciences, we ask His Imperial Majesty to hear us
with forbearance, in regard to matters of such importance. For, 3
since the adversaries understand neither what the remission of
sins, nor what faith, nor what grace, nor what righteousness is,
they sadly corrupt this topic, and obscure the glory and benefits
of Christ, and rob devout consciences of the consolations offered
in Christ. But, not only that we may strengthen the position 4
of our Confession, but also remove the charges which the adver-
saries advance against us, certain things are to be premised in the
beginning, in order that the sources of both kinds of doctrine,
i. e. both that of our adversaries and our own, may be known.
[A. Of the origin of the disagreement^ and the errors of the
adversaries.']
All Scripture ought to be distributed into these two topics, 5
the Law and the promises. For, in some places, it delivers the
Law, and, in others, the promise concerning Christ, viz. either
when it promises that Christ will come, and offers, for his sake,
the remission of sins, justification and life eternal, or when in
the Gospel Christ himself, since he has appeared, promises the
remission of sins, justification and life eternal. Moreovei', in 6
Parallel Passages. — Augsburg Confession, Arts, iv., xviit. ; Smalcald
▲itideB, 300 ; Formula of Concord, Epitome and Sol. Decl., Art iii., 527, 6ia
Ch. II., Art. IV. JUSTIFICATION. 85
this discussion, by Law we designate the Ten Comniand-
raents, wherever they are read in the Scriptures. Of the
ceremonies and judicial laws of Moses, we say nothing at
present.
Of these two parts, the adversaries select the Law, because 7
human reason naturally understands, in some way, the Law (for
it hiis the same judgment divinely written in the mind) ; and,
by the Law, they seek the remission of sins and justification.
Now, the Decalogue requires not only outward civil works, 8
j>« which reasou can in some way produce, but it also requires
other things placed far above reason, viz. to truly fear God,
to ti uly love God, to truly call upon God, to be truly convinced
that God hears, and to expect the aid of God in death, and in
all afflictions ; finally, it requires obedience to God, in death and
all afflictions, so that we may not flee from these, or refuse them,
when God imposes them.
Here the scholastics, having followed the philosophers, teach 9
only a righteousness of reason, viz. civil works, and fabricate
besides that, without the Holy Ghost, reason can love God above
all things. For, as long as the human mind is at ease, and does
not feel the wrath or judgment of God, it can imagine that it
wishes to love God, that it wishes to do good for God's sake.
In this manner, they teach that men merit the remission of sins,
by doing according to that which is in them, i. e. if reason,
grieving over sin, elicit an act of love to God, or, for God's
sake be active in that which is good. And because this opinion ic
naturally flatters men, it has brought forth and multiplied in
the Church many services, monastic vows, abuses of the mass ;
and, with this opinion, others have, from time to time, devised
other acts of worship and inventions. And, in order that they 11
may nourish and increase confidence in such works, they affirm
that God necessarily gives grace to one thus working, by
the necessity not of constraint, but of immutability [not that
he is constrained, but that this is the order, which God will not
transgress or alter].
In this opinion, there are many great and pernicious errors, 12
which it would be tedious to enumerate. Let the discreet reader
think only of this: If this be Christian righteousness, what
difference is there between philosophy and the doctrine of
Christ? If we merit the remission of sins by these elicit acts,
what does Christ furnish ? If we can be justified by reason
and the works of reason, wherefore is there need of Christ or
regeneration ? And from these opinions, the matter has now 13
come to such a pass, that many ridicule us, because we teach
that another righteousness than philosophic, must be sought
gn after. We have heard that some, the Gospel being ban- 14
ished, have, instead of a sermon, repeated the ethics of
86 THE APOLOGY OF THE AUGSBUEG CONFESSION.
Aristotle. [I myself have heard a great preacher, who did
not mention Christ and the Gospel, and preached the ethics of
Aristotle.] Nor did such men err, if those things are true,
which the adversaries defend [if the doctrine of the adver-
saries be true, the Ethics is a precious book of sermons, and a
fine, new Bible]. For Aristotle wrote concerning civil life so
learnedly, that nothing farther concerning this, is to be sought
after. We see books extant, in which certain sayings of Christ 1 5
are compared with the sayings of Socrates, Zeno and others, as
though Christ had come for the purpose of delivering certain
laws, through which we might merit the remission of sins, as
though we did not receive this gratuitously, because of his merits.
Therefore, if we here receive the doctrine of the adversaries, 16
that by the works of reason, we merit the remission of sins
and justification, there will bo no difference between philosophic,
or certainly pharisaic, and Christian righteousness.
Although the adversaries, not to pass by Christ altogether, 17
require a knowledge of the history concerning Christ, and
ascribe to him that he has merited for us that a habit be given,
or as they say prima gratiay " first grace," which they under-
stand as a habit, inclining us the more readily to love God ;
yet, what they ascribe to this habit, is of little importance,
because they imagine that the acts of the will are of the same
kind, before, and after this habit. They imagine that the will
can love God ; but nevertheless this habit stimulates it to do
the same the more cheerfully. And they bid us first merit this
habit, by preceding merits, then they bid us merit by the works
of the Law, an increase of this habit, and life eternal. Thus 1 8
they bury Christ, so that men may not avail themselves of him,
as a Mediator, and believe that, for his sake, they freely receive
remission of sins and reconciliation, but may dream that, by
their own fulfilment of the Law, they merit the remission of
sins, and that by their own fulfilment of the Law, they are
accounted righteous before God ; while, nevertheless, the Law
is never satisfied, and reason does nothing except certain civil
works, and, in the meantime, neither [in the heart] fears God,
nor truly believes that God cares for it. And although they
speak of this habit, yet, without the righteousness of faith,
QAj neither the love of God in man can exist, nor can what
the love of God is, be understood.
Their feigning a distinction between meritum congrui and ig
meritum condigni [due and true complete merit] is only an
artifice whereby they may not appear openly to pelagianize.
For if God necessarily gives grace for the meritum congrui
[due merit], it is no longer meritum congruij but meritum con-
digni [a true duty and complete merit]. After this habit of
love [is there], they imagine that man can acquire merit de
Ch. 11., Art. IV. JUSTIFICATION. 87
eondigno. And yet they bid us doubt whether thero be a habit
[)resent. How tliereforo do they know whether they acquire
merit de congruo or de eondigno f But this whole matter was fab- 2a
ricated by unconcerned men, who did not know how the remis-
sion of sins occurs, and how, in the judgment of God, and
terrors of conscience, trust in works is driven away from us.
Secure hypocrites always judge that they acquire merit de con-
dignoy whether the habit be present, or be not present, because
men naturally trust in their own righteousness ; but terrified
consciences waver, and hesitate, and then seek and accumulate
other works, in order to find rest. Such consciences never
think that they acquire merit de eondigno, and they rush into
despair unless they hear, in addition to the doctrine of the Law,
the Gospel concerning the gratuitous remission of sins, and the
righteousness of faith. [Thus some stories are told, that when
the Barefooted monks had in vain praised their order and good
works to some good consciences in the hour of death, they at
last had to be silent concerning their order and St. Franciscus,
and to say : " Dear man, Christ has died for thee." This revived
and refreshed in trouble, and alone gave peace and comfort.]
Thus the adversaries teach nothing but the righteousness of 71
reason, or certainly of the Law, upon which they look just a.**
the Jews upon the veiled face of Moses -^ and, in secure hypo-
crites, who think that they satisfy the Law, they excite pre-
sumption and empty confidence in works, and contempt of the
grace of Christ. On the contrary, they drive timid consciences
g^ to despair, which, laboring with doubt, never can find from
experience what faith is, and how it is efficacious ; thus, at
last they utterly despair.
Moreover we think concerning the righteousness of reason 22
thus, viz. that God requires it, and that, because of God's com-
mandment, the honorable works which the Decalogue com-
mands must necessarily be performed, according to the passage
Gal. 3:24): "The Law was our schoolmaster;" likewise
1 Tim. 1:9): " The Law is made for the ungodly." For
od wishes those who are carnal [gross sinners] to be restrained
by civil discipline, and, to maintain this, he has given laws.
Scripture doctrine, magistrates, penalties. And this righteous- 23
ness reason, by its own strength, can, to a certain extent, work,
although it is often c vercome by natural weakness, and by the
devil impelling it to manifest crimes. Moreover, although we 24
cheerfully assign this righteousness of reason the praises that
are due it (for this corrupt nature has no greater good [in this
life and in a worldly nature, nothing is ever better than elo-
quence and virtue], and Aristotle says aright: "Neither the
> 2 Cor 3 : 18 sna
88 THE APOLOGY OF THE AUGSBURG CONFESSION.
evening star, nor the morning star is more beautiful than right-
eousness," and God also honors it with bodily rewards) ; yet it
ought not to be praised, so as to detract from Christ.
For it is false, that we merit the remission of sins by our 25
works.
Fa
God,
se also is this, that men are accounted righteous before 26
because of the righteousness of reason [works and external
piety^
FfJse also is this, that reason, by its own strength, is able to 27
love God above all things, and to fulfil God's Law, viz. to truly
fear God, to be truly confident that God hears prayer, to be
willing to obey God in death and other dispensations of God,
not to covet what belongs to others, etc. ; although reason can
work civil works.
False also and dishonoring Christ is this, that there are men 28
who do not sin, but without grace, fulfil the commandments of
God.
We have testimonies for this our belief, not only from the 29
Q„ Scriptures, but also from the Fathers. For, in opposition
to the Pelagians, Augustine contends at great length, that
grace is not given because of our merits. And, in De Natura
et Gratiay he says : " If natural ability, through the Free Will,
suffice both for learning to know how one ought to live, and
for living aright, then Christ has died in vain, then the offence
of the cross is made void. Why may I not also here exclaim ? 30
Yea I will exclaim, and, with Christian grief, will chide them :
^ Christ has become of no effect unto you, whosoever of you
are justified by the Law ; ye are fallen from grace ' (Gal. 5 : 4,
cf. 2 : 21). * For they being ignorant of God's righteousness,
and going about to establish their own righteousness, have not
submitted themselves unto the righteousness of God. For
Christ is the end of the Law for righteousness to every one that
believeth ' (Rom. 10 : 3, 4). And John 8 : 36 : * If the Son 31
therefore shall make you free, ye shall be free indeed.'''
Therefore, by reason, we cannot be freed from sins and merit
the remission of sins. And in John 3 : 5, it is written : " Ex-
cept - man be born of water and of the Spirit, he cannot enter
into the kingdom of God." But if it is necessary to be born
again of the Holy Ghost, the righteousness of reason does not
justify us before God, and does not fulfil the Law, Rom. 3 : 23 :
"All have come short of the glory of God," i. e. are destitLte33
of the wisdom and righteousness of God, which acknowledges
and glorifies God. Likewise Rom. 8 : 7, 8: "The carnal mind
is enmity against God ; for it is not subject to the Law of God,
neither indeed can be. So then they that are in the flesh, can-
not please God." These testimonies are so manifest, that, to 33
use the words of Augustine which he employed in this case.
Ch. II., Abt. IV. JUSTIFICATION. 89
tliey do not need an acute understanding, but only an attentive
hearer. If the carnal mind is enmity against God, the flesh
certainly does not love God ; if it cannot be subject to the Law
of God, it cannot love God. If the carnal mind is enmity
against God, the flesh sins, even when we do external civil
works. If it cannot be subject to the Law of God, it certainly
sins even when, according to human judgment, it possesses
deeds that are excellent and worthy of praise. The adver- 34
saries consider only the precepts of the Second Table, which
contain civil righteousness that reason understands. Content
with this, they think that they satisfy the Law of God. In
the meantime they do not see the First Table, which com-
mands that we love God, that we be truly confident that God
is angry with sin, that we truly fear God, that we be truly
confident that God hears prayer. But the human heart with-
out the Holy Ghost, either in security despises God^s judg-
ment, or in punishment flees from, and hates God, when he
judges. Therefore, it does not obey the First Table. Since, 35
therefore, contempt of God, and doubt concerning the Word
of God, and concerning the threats and promises, inhere in
qo human nature, men truly sin, even when, without the
Holy Ghost, thay do virtuous works; because they do
them with a wicked heart, according to Rom. 14 : 23 : " What-
soever is not of faith, is sin." * For such persons perform their
works with contempt of God, just as Epicurus does not believe
that God cares for him, or that he is regarded or heard by
God. This contempt vitiates works apparently virtuous, be-
cause God judges the heart.
Lastly, it was very foolish for the adversaries to write, that 36
men who are under eternal wrath, merit the remission of sins
by an elicit act of love, since it is impossible to love God, un-
less the remission of sins be apprehended first by faith. For
the heart, truly feeling that God is angry, cannot love God,
unless he be presented as reconciled. As long as he terrifies
us, and seems to cast us into eternal death, human nature is
not able to elevate itself, so as to love a wrathful, judging
and punishing God; [poor, weak nature must lose heart and
courage, and must tremble before such great wrath, which so
fearfully terrifies and punishes, and cannot ever feel a spark
of love, before God himself comforts]. It is easy for the un- 37
concerned to devise such dreams concerning love, as that a
mortal guilty of sin can love God above all things, because
they do not feel what the wrath or judgment of God is. But
in agony of conscience, and in conflicts [with Satan] conscience
experiences the vanity of these philosophical speculations.
» Cf. Apology XV. (viii. 17), p. 208.
1?
90 THE APOLOGY OF THE AUGSBUEG CX)NFESSION
Paul says (Rom. 4 : 15): "The Law worketh wrath." He 38
doefl not say that by the Law men merit the remission of sins.
For the Law always accuses and terrifies consciences. There-
fore, it does not justify; because conscience terrified by the
Law, flees from the judgment of God. Therefore, they err
who trust that by the Law, by their own works, they merit :he
remission of sins. It is sufficient for us to have said these 39
things concerning the righteousness of reason or of the Law,
which the adversaries teach. For afterwhile, when we will
declare our belief concerning the righteousness of faith, the
subject itself will compel us to adduce more testimonies, which
also will be of service in overthrowing the errors of the adver-
saries which we have thus far reviewed.
Q- Because, therefore, men by their own strength, cannot 4^
fulfil the Law of God, and all are under sin, and subject
to eternal wrath and death ; on this account, we cannot be
freed, by the Law, from sin, and be justified, but the promise
of the remission of sins and of justification, has been given us
for Christ's sake, who was given for us, in order that he might
make satisfaction for the sins of the world, and has been ap-
pointed as a Mediator and Propitiator. And this promise has 41
not the condition of our merits, but freely ofiers the remission
of sins and justification, as Paul says (Rom. 11:6): " If it be
of works, then is it no more grace." And in another place
(Rom. 3 : 21) : " The righteousness of God without the Law
is manifested," i. e. the remission of sins is freely offered. Nor 47
does reconciliation depend upon our merits. Because, if the
remission of sins were to depend upon our merits, and recon-
ciliation were from the Law, it would be useless. For, as we
do not fulfil the Law, it would also follow that the promise
of reconciliation would never pertain to us. Thus Paul
reasons (Rom. 4 : 14) : " For if they which are of the Law be
heirs, faith is made void, and the promise made of none effect."
For if the promise would require the condition of our merits
and the Law, it would follow, since we would never fulfil the
Law, that the promise would be useless.
But since justification occurs through the free promise, it 43
follows that we cannot justify ourselves. Otherwise, where-
fore would there be need to promise ? For since the promise
cannot be received except by faith, the Gospel, which is proper-
ly the promise of the remission of sins and of justification for
Christ's sake, proclaims the righteousness of faith in Christ,
which the liiw does not teach. Nor is this the righteousness
of the Law. For the Law requires of us our works, and our 44
perfection. But the Gospel freely offers, for Christ's sake, to
us who have been vanquished by sin and death, reconciliation,
which is received, not by works, but bv faith alone. This
Ch. n., Abt. IV. JUSTIFICATION. 91
faith brings to God, not confidence in one's own merits, but
only confidence in the promise, or the mercy promised in
Christ. This special faith, therefore, by which an individual 45
QK believes that, for Ohrist's sake, his sins are remitted him,
and, that, for Christ's sake, God is reconciled and pro-
pitious, obtains remission of sins and justifies us. And, be-
cause in repentance, i, e. in terrors, it comforts and encourages
hearts, it regenerates us, and brings the Holy Ghost,* that then
we may be able to fulfil God's law, viz. to love God, to truly
fear God, to truly be confident that God hears prayer, and to
obey God in all afflictions; it mortifies concupiscence, etc.
Thus, because faith, which freely receives the remission of 46
sins, presents, against God's wrath, Christ as Mediator and
Propitiator, it does not present our merits or our love. This
faith is the true knowledge of Christ, and avails itself of the
benefits of Christ, and regenerates hearts, and precedes the ful-
filling of the Law. And of this faith, not a syllable exists in 47
the doctrine of our adversaries. Hence we find fault with the
adversaries, equally because they teach only the righteousness
of the Law, and because they do not teach the righteousness
of the Gospel, which proclaims the righteousness of faith in
Christ.
[B. WTuU is Justifying Faith f]
The adversaries feign, that faith is only a knowledge of his- 48
tory, and, therefore, teach that it can coexist with mortal sin.
Hence, they say nothing concerning faith, by which Paul so
frequently says that men are justified, because those who are
accounted righteous before God, do not live in mortal sin. But
that faith which justifies, is not merely a knowledge of history,
but it is to assent to the promise of God, in which, for Christ's
sake, the remission of sins and justification are freely ofiered.
[It is the certainty or the certain trust in the heart, when, with
my whole heart, I regard the promises of God as certain and
true, through which there are offered me, without my merit, the
forgiveness of sins, grace and all salvation, through Christ the
Mediator.] And, that no one may suppose that it is mere
knowledge, we will add further : it is to wish and to receive
the offered promise of the remission of sins and of justification.
[Faith is that my whole heart takes to itself this treasure. It
is not my doing, not my presenting or giving, not my work or
preparation, but that a heart comforts itself, and is perfectly
confident with respect to this, viz. that God makes a present
and gift to us, and not we to him, that he sheds upon us every
gg treasure of grace in Christ.] And the distinction between 49
this faith and the righteousness of the Law, can be easily
* Cf. Augsburg Confession, Art. V.
92 THE APOLOGY OE THE AUGSBURG (X)NFESSION.
discerned. Faith is the XaTpsia [divine service], which re-
ceives the benefits, offered by God ; the righteousness of the
Law is the Xarpeia [divine service] which offers to God our
merits. By faith, God wishes himself so to be honored, that
we may receive frt m him those things which he promises and
offers.
But, that faith signifies, not only a knowledge of history, v
but the faith which assents to the promise, Paul openly testi-
fies, when he says (Rom. 4:16): " Therefore it is of faith, to
the end the promise might be sure." For he judges, that the
promise cannot be received, unless by faith. Wherefore, he
compares them correlatively, and connects promise and faith.
Although it will be easy to decide what faith is, if we consider i
the Creed, where this article certainly stands : " The forgive-
ness of sins." Therefore, it is not enough to believe that
Christ was born, suffered, was raised again, unless we add also
this article, which is the final cause of the history : " The for-
giveness of sins." To this article, the rest must be referred,
viz. that, for Christ's sake, and not for the sake of our merits,
forgiveness of sins is given us. For what need would there be, 52
that Christ be given for our sins, if for our sins our merits can
give satisfaction ?
As often, therefore, as we speak of Justifying Faith, we must 53
keep in mind that these three objects concur : the promise, and
that too graiuitouSj and the merits of Christ, as the price and
propitiation. The promise is received by faith ; the " gratui-
tous " excludes our merits, and signifies that the benefit is offered
only through mercy ; the merits of Christ, are the price, be-
cause there must be a certain propitiation for our sins. Scrip- 54
ture frequently implores mercy ; and the holy fathers often say
that we are saved by mercy. As often, therefore, as mention is 55
made of mercy, we must keep in mind, that faith is there re-
quired, which receives the promise of mercy. And, again, as
often as we speak of faith, we wish an object to be understood,
viz. the promised mercy. For faith justifies and saves, not on 56
the ground that it is a work in itself worthy, but only because
it receives the promised mercy.
Q- And in the prophets and the psalms, this worship, this 57
kazpeiay is frequently highly praised, although the Law
does not teach the gratuitous remission of sins. But the fathers
knew the promise concerning Christ, that God, for Christ's sake,
wished to remit sins. Therefore, since they understood that
Christ would be the price for our sins, they knew that our
works are not a price for so great a matter [could not pay so
great a debt]. Therefore, they received gratuitous mercy and
remission of sins by faith, just as the saints in the New Testa-
ment Here belong those frequent repetitions concerning mercy 58
Ch. II., Arp. IV. JUSTIFICATION. 93
and faith, in the psalms and the prophets, as this (Ps. 130 :
3 sq.) : ** If thou, Lord, shouldest mark iniquities, O Lord,
who shall stand." Here David confesses his sins, and does not
recount his merits. He adds : " But there is forgiveness with
thee." He comforts himself by his trust in God's mercy, and
he cites the promise : " My soul doth wait, and in his word do
I hope," i. e. because thou hast promised the remission of sins,
I am sustained by this thy promise.^ Therefore, the fathers 5
also were justified, not by the Law, but by the promise and
faith. And it is wonderful that the adversaries extenuate faith
to such a degree, although they see that it is everywhere praised
* In the Variata, Melanchthon adds the example of Abraham, and con-
tinues : " Paul also cites concerning Abraham (Eom. 4:3): * He believed
Grod and it was counted unto him for righteousness ;' i. e. Abraham knew
that God was propitious to him only on account of his promise ; he as-
sented to God's promise and did not suffer himself to be withdrawn from
it, although he saw that he was impure and unworthy ; he knew that God
offers his promise on account of his own truth, and not on account of oui
works or merits. Neither can terrified consciences find rest, if they
ought to know that they please [God] on account of their own works or
their own love or fulfilling of the Law, because in the flesh sin inheres,
which always accuses us. But hearts find rest when in these terrors they
are convinced that we please God, because he has promised, and that God
proffers the promise on account of his own truth, not on account of our
worth. Thus Abraham heard this voice: 'Fear not; I am thy shield,*
etc. (Gen. 15 : 1). This encouraged him, and he perceived that God was
propitious to him, not because he deserved it, but because it was necessary
that the promise of God be judged true. This faith, therefore, is impute^l
to him for righteousness, i. e. because he assents to the promise and
receives the offered reconciliation ; he is now truly righteous and accepted
by Grod, not on account of his own worth, but because he accepts the
gratuitous promise of God. Not without a cause did this testimony of
Genesis (15 : 1) please Paul. We see how he amplifies it, how earnestly
he dwells upon it, because he saw that in this passage the nature of faith
can be easily observed ; he saw that a testimony concerning the imputation
of righteousness is expressly added ; he saw that the praise of meriting
justification and of pacifying conscience is denied to works. When
Abraham therefore is pronounced righteous, because he assents to the
promise and accepts the offered reconciliation, he does not oppose merits
or works to God's wrath. Wherefore this passage carefully considered
will be sufficient to teach pious minds fully concerning the entire subject,
since indeed it can be thtiS understood, if terrified minds propose it to
themselves and are convinced that in this manner they ought to assent to
the gratuitous promise. For they are not able to find rest otherwise,
unless they are confident that they have a reconciled God, for the reason
that he has promised, and not for the reason that our nature, life and
works are wortliy."
94 THE APOLOGY OF THE AUGSBURG CONFESSION.
as an eminent service, as in Ps. 50 : 15 : " Call upon me in the
day of trouble : I will deliver thee.'' Thus God wishes him- 6c
self to be made known, thus he wishes himself to be worshipped,
that from him we may receive benefits, and may receive them
too because of his mercy, and not because of our merits. This
is the richest consolation in all afflictions. And such consola-
tions the adversaries remove, when they extenuate and disparage
faith, and teach only that, by means of works and merits, men
treat with God.
98 [C. That Faith in Qtrist Justifies,']
In the first place, lest any one may think that we speak 6 1
concerning an inoperative knowledge of history, we must de-
clare how faith is attained. Afterward we will show both that
it justifies, and how this ought to be understood, and we will
explain those things to which the adversaries object. Christ, 6a
in the last chapter of Luke (24 : 47), commands " that repent-
ance and remission of sins should be preached in his name."
For the Gospel convicts all men, that they are under sin, that
they all are subject to eternal wrath and death, and offers, for
Christ's sake, remission of sins and justification, which is re-
ceived by faith.* The preaching of repentance which accuses
us, terrifies consciences with true and earnest terrors. In these,
hearts ought again to receive consolation. This happens, if
they believe the promise of Christ, that, for his sake, we have
remission of sins. This faith, encouraging and consoling in these
fears, receives remission of sins, justifies and quickens. For thid
consolation is a new and spiritual life. These things are plain 63
and clear, and can be understood by the pious, and have testi-
monies of the Church [as is to be seen in the conversion of
Paul and Augustine.] The adversaries nowhere can say how
the Holy Ghost is given. They imagine that the sacraments
confer the Holy Ghost ex opere operato, without a good emo-
tion in the recipient, as though, indeed, the gift of the Holy
Ghost were a matter of indifference.
But since we speak of such faith as is not idle thought, but 64
of that which liberates from death and produces a new life in
hearts, and is the work of the Holy Ghost ; this does not co-
exist with mortal sin, but, as long as it is present, produces
good fruits, as we will say afterwhile. For what more simple 65
and more clear can be said concerning the conversion of the
wicked, or concerning the mode of regeneration ? Let them,
from so great an array of writers, adduce a single commentary
upon the Sententioe,^ that speaks of regeneration. When they Sd
» Of. Formula of CDncord Ep. and Sol. Dec, V., 533 sqq , 636 8qq.;
Apol., III. 65; XIT. 53.
« Of Peter Ix)mb&r i
Uh. II., Art. IV. JUSTIFICATION. 95
speak of the habit of love, they imagine that men merit it
through works, and they do not teach that it is received
through the Word, precisely as also the Anabaptists teach at
this time. But God cannot be treated with, God cannot be 6?
apprehended, except through the Word. Accordingly justifi-
cation occurs through the Word, just as Paul says (Rom. 1 : 16) :
^^ The Gospel is the power of God unto salvation to every one
gg that believeth." Likewise (10 : 17): "Faith cometh by
hearing." And even from this, proof can be derived,
tha'i faith justifies ; because, if justification occurs only through
the Word, and the Word is apprehended only by faith, it fol-
lows that faith justifies. But there are other and more im-68
portant reasons. We have said these things thus far, in order
that we might show the mode of regeneration, and that the
nature of faith, concerning which we speak, might be under-
stood.
Now we will show that faith justifies. Here, in the first 69
place, readers must be admonished of this, that just as it is
necessary to maintain this sentence : Christ is Mediator, so is it
necessary to defend that faith justifies. For how will Christ be
Mediator, if, in justification, we do not use him as Mediator ;
if \7e are not convinced that, for his sake, we are accounted
righteous? But this is to believe, to trust in the merits of
Christ, that for his sake God certainly wishes to be reconciled
with us. Likewise just as we ought to maintain that, in addi- 70
tion to the Law, the promise of Christ is necessary ; so also is
it needful to maintain that faith justifies. For the Law cannot
be performed, unless the Holy Ghost be first received. It is,
therefore, needful to maintain, that the promise of Christ is
necessary. But this cannot be received except by faith. There-
fore, those who deny that faith justifies, teach nothing but the
Law, both Christ and the Gospel being set aside.
But when it is said that faith justifies, some perhaps under- 71
stand it of faith as an originating principle, viz. that faith is
the beginning of justification or preparation for justification, so
that that through which we are accepted by God is not faith it-
self, but the works which follow ; and they dream, accordingly,
that faith is praised, because it is an originating principle.
For great is the power of an originating principle, as they
commonly say, d.p'jiT] ^fitao jrai^zo^, the beginning is half of
everything ; just as if one would say that grammar makes the
teachers of all arts, because it prepares for other arts, although
in fact it is his own art that renders every one an artist. We
jQQ do not believe thus concerning faith, but we maintain this,
that properly and truly, by faith itself, we are for Christ's
sake ac(;ounted righteous, or are acceptable to God. And, be- 72
cause "to be justified" means that, out of unjust men, just
96 THE APOLOGY OF THE AUGSBUEG CONFESSION.
men be made, or be born again, it means also that they should
be pronounced or accounted just.^ For Scripture speaks in
both ways. Accordingly we wish first to show this, that faith
alone makes of an unjust, a just man, i. e. receives remission of
sins.
The particle Alone offends some, although even Paul says 73
(Rom. 3 : 28) : " We conclude that a man is justified by faith
withaid the deeds of the LawJ^ Again (Eph. 2:8): ^^ It is the
gift of God ; not of works, lest any man should boast." Again
(Rom. 3 : 24) : " Being justified freely. ^^ If the exclusive
Alone displeases, let them remove from Paul also the exclu-
sives ^^ freely, ^^ " not of works/' " it is the gift/' etc. For these
also are exclusives. It is, however, the opinion of merit that
we exclude. We do not exclude the Word or sacraments, as
the adversaries falsely charge us. For we have said above that
faith is conceived from the Word, and we honor the ministry
of the Word in the highest degree. Love also and works 74
ought to follow faith. Wherefore, they are not excluded so as
not to follow, but confidence in the merit of love or of works is
excluded in justification. And this we will clearly show.
[D. TTiat we Obtain Remission of Sins by Faith alone in Christ.']
We think that even the adversaries acknowledge that, in 75
justification, the remission of sins is first necessary. For we
all are under sin. Wherefore, we thus reason :
To attain the remission of sins is to be justified, according to 76
Ps. 32 : 1 : " Blessed is he whose transgression is forgiven.'^
By faith alone in Christ, not through love, not because of love 77
or works, do we attain the remission of sins, although love
follows faith. Therefore by faith alone we are justified, under- 78
standing justification as the making a righteous man out of an
unrighteous, or that he be regenerated.
«/x^ It will thus become easy to declare the minor premise 7<
if we know how the remission of sins occurs. The adver-
saries with great indifference dispute whether the remission of
sins and the infusion of grace are the same changes. Idle men
did not have anything to say [cannot speak at all on this sub-
ject]. In the remission of sins, the terrors of sin and of eternal
death, in the heart, ought to be overcome, as Paul testifies,
1 Cor. 15 : 56 sq. : " The sting of death is sin, and the strength
of sin is the law. But thanks be to God, which giveth us the
victory through our Lord Jesus Christ.'' That is, sin terrifies
consciences; this occurs through the Law, which shows the
wrath of God against sin; but we gain the victory through
Christ. How? By faith, when we comfort ourselves by con-
» Cf. Formula of Concord, 528, 613.
Ch. a., Art. IV. JUSTIFICATION. 97
fidence in the mercy promised for Christ's sake. Thus, there- 80
fore, we prove the minor proposition. The wrath of God can-
not be appeased, if we j)resent against it our own works, because
Christ has been set forth as a Propitiator, so that, for his sake,
the Father may become reconciled to us. But Christ is not
apprehended as a Mediator, except by faith. Therefore, hy
faith alone we obtain remission of sins^ when we comfort our
hearts with confidence in the mercy promised for Christ's sake.
Likewise Paul, Rom. 6 : 2, says: "By whom also we have 81
access," and adds, *' by faith." Thus, therefore, we are recon-
ciled to the Father, and receive remission of sins, when we are
comforted with confidence in the mercy promised for Christ's
sake. The adversaries regard Christ as Mediator and Pro-
pitiator for this reason, viz. that he has merited the habit of
love ; they do not urge us to use him now as Mediator, but,
precisely as though Christ were buried, they imagine that we
have access, through our own works, and, through these, merit
this habit, and afterwards, by this love, come to God.^ Is not
this to altogether bury Christ, and to take away the, entire doc-
trine of faith? Paul, on the contrary, teaches that we have
access, i. e, reconciliation, through Christ. And to show how
this occurs, he adds, that we have access "by faith." By faith,
therefore, for Chrisfs sake, we receive remission of sins. We
cannot oppose our own love, and our own works, over against
God's wrath.
Secondly. It is certain that sins are remitted for the sake of 82
.Q2 Christ, as Propitiator, Rom. 3 : 25 : "Whom God hath
set forth to be a propitiation." Moreover Paul adds:
" Through faith." Therefore this Propitiator thus profits us,
when, by faith, we apprehend the mercy promised in him, and
present it, against the wrath and judgment of God. And to
the same effect, it is written, Heb. 4 : 14, 16: "Seeing then
that we have a great High Priest," etc., " let us therefore come
with confidence." For the Apostle bids us to come to God,
not with confidence in our own merits, but with confidence in
Christ, as a High Priest ; therefore he requires faith.
Thirdly. Peter in Acts 10 : 43 says : " To him give all the 83
prophets witness, that through his name whosoever believeth
on him shall receive remission of sins." How could this be
said more clearly? We receive remission of sins, he says,
through his name, i. e. for his sake : therefore, not for the sake
of our merits, not for the sake of our contrition, attrition, love,
worship, works. And he adds : " When we believe in him."
Therefore, he requires faith. For we cannot apprehend the
name of Christ, except by faith. Besides he cites the agree-
' Variata : By love have peace of conscience.
13
98 THE APOLOGY OF THE AUGSBURG C0NFESSI0I5
ment of all the Fathers. This is truly to cite the authority of
the Church. But of this topic we will speak after a while
when treating of " Repentance."
Fourthly. Remission of sins is something promised for 8^,
Christ's sake. Therefore, it cannot be received except by
faith alone. For the i>romise cannot be received, except by
faith alone. Rom. 4 : 16: "Therefore it is of faith, that it
might be by grace, to the end that the promise might be sure f
as though he were to say : "If the matter were to depend upon
our merits, the promise would be uncertain and useless, because
we never could determine when we would have sufficient merit."
And this, experienced consciences can easily understand [and
would not, for a thousand worlds, have our salvation depend
upon ourselves]. Accordingly Paul says. Gal. 3 : 22 : " But
the Scripture hath concluded all under sin, that the promise by '
faith of Jesus Christ might be given to them that believe."
He withdraws merit from us, because he says that all are guilty
and concluded under sin ; then he adds that the promise, viz.
of the remission of sins and of justification, is given, and adds
how the promise can be received, viz. by faith. And this rea-
soning, derived from the nature of the promise, is the chief
reasoning in Paul, and is often repeated. Nor can anything be
devised or imagined whereby this argument of Paul can be
overthrown.
-«o Wherefore let not good minds suffer themselves to be 85
forced from the opinion, that we receive remission of sins
for Christ's sake only through faith. In this, they have sure
and firm consolation against the terrors of sin, and against
eternal death, and against all the gates of hell.
But since we receive remission of sins and the Holy Ghost^ 86
by faith alone, faith alone justifies, because those reconciled are
accounted righteous and children of God, not on account of
^heir own purity, but through mercy for Christ's sake : if they
)y faith apprehend this mercy. Accordingly Scripture testifies,
hat by faith we are accounted righteous (Rom. 3 : 26). ^ We,
therefore, will add testimonies that clearly declare that faith is
that very righteousness, by which we are accounted righteous
before God, viz. not because it is a work, that is, in iteelf,
worthy, but because it receives the promise, by which God has
promised, thp^, for Christ's sake, he wishes to be propitious to
those be^-'.vmg in him, or, because he knows that "Christ of
God i? made unto us wisdom, and righteousness and sanctifica-
tion and redemption " (1 Cor. 1 : 30).
In the Epistle to the Romans, Paul ex]n^essly discusses thiL 87
topic, and declares that, when we believe that God, for Christ's
Var. : And reconciliation for Christ's sake.
tl
JUSTIFICATION. &S
sake, is reconciled to us, we are justified freely by faith. And
this proposition, which contains the statement of the entire dis-
cussion, he maintains in the third chapter : " We conclude that
a man is justified by faith without the deeds of the Law'^
(Rom. 3 : 28). Here the adversaries interpret that this refers
to Levitical ceremonies. But Paul speaks not only of the cere-
monies, but of the whole Law. For he quotes afterward from
the Decalogue (7:7): " Thou shalt not covet.'^ And if moral
works would merit the remission of sins, and justification,
there would also be no need of Christ and the promise, and all
that Paul speaks of the promise would be overthrown. For
he would have been wrong in writing to the Ephesians (2:8):
" By grace are ye saved through faith ; and that not of your-
selves : it is the gift of God : not of works." Paul likewise
refers to Abraham and David (Rom. 4 : 1, 6). But they had
the command of God concerning circumcision. Therefore if
any works justified, these works must also have justified at the
time that they had a command. Moreover, Augustine teaches
jQ* correctly that Paul speaks of the entire Law, as he dis-
cusses at length, " of the spirit and letter," where he says
finally, " These matters, therefore, having been considered and
treated, according to the ability that the Lord has thought
worthy to give us, we infer that man is not justified by the
precepts of a good life, but by faith in Jesus Christ."
And lest we may think that the sentence, that faith justifies, 88
fell from Paul inconsiderately, he fortifies and confirms this by
a long discussion in the fourth chapter to the Romans, and
afterwards repeats it in all his Epistles. Thus he says, Rom. 89
4 : 4, 5 : "To him that worketh, is the reward not reckoned of
grace, but of debt. But to him that worketh not, but believeth
on Him that justifieth the ungodly, his faith is counted for
righteousness." Here he clearly says that faith itself is im-
puted for righteousness. Faith, therefore, is that thing, which
God declares to be righteousness, and he adds that it is imputed
freely, and says that it could not be imputed freely, if it were
due on account of works. Wherefore he excludes also the
merit of moral works. For if justification before God were
due to these, faith would not be imputed for righteousness
without works. And afterwards, Rom. 4:9: " For we say 9c
that faith was reckoned to Abraham for righteousness." Chap- 91
ter 5 : 1 says : " Being justified by faith, we have peace with
God," i. e. we have consciences that are tranquil and joyful
before God. Rom. 10 : 10 : " With the heart man believeth 92
unto righteousness." Here he declares that faith is the right-
eousness of the heart. Gal. 2 : 16 : "We have believed in 93
Christ Jesus that we might be justified by the faith of Christ,
and not by the works of the Law." Eph. 2:8: " For by grace
100 THE APOLOGY OF THE AUGSBUKU CONFESSION.
are ye saved through faith • and that not of yourselves : it is
the gift of God : not of worlds, lest any man should boast."
John 1 : 12: "To them gave he power to become the sons 94
of God, even to them that believe on his name ; which jvere
born, not of blood, nor of the will of the flesh, nor of the will
.^. of man, but of God." John 3 : 14, 15 ; "As Moses lifted 95
up the serpent in the wilderness, even so must the Son of
man be lifted up : that whosoever believeth in him should not
perish." Likewise, v. 17: "For God sent not his Son int0 9(
the world to condemn the world; but that the world through
him might be saved. He that believeth on him is not con-
demned."
Acts 13 : 38, 39 : " Be it known unto you, therefore, men 97
and brethren, that through this man is preached unto you the
forgiveness of sins: and by him all that believe are justified
from all things, from which ye could not be justified by the
Law of Moses." How could the office of Christ and justifica-
tion be declared more clearly? The Law, he says, did not
justify. Christ was given, to the end that we may believe
that for his sake we are justified. He plainly denies justifica-
tion to the Law. Therefore, for Christ's sake, we are accounted
righteous, when we believe that God, for His sake, has been
reconciled to us. Acts 4 : 11, 12: "This is the stone which 9?
was set at naught of you builders, which is become the head of
the corner. Neither is there salvation in any other ; for there
is none other name under heaven given among men, whereby
we must be saved." But the name of Christ is apprehended
only by faith. Therefore, by confidence in the name of Christ,
and not by confidence in our works, we are saved. For " the
name " here signifies the cause which is mentioned, because of
which salvation is attained. And to call upon the name of
Christ is to trust in the name of Christ, as the cause or price,
because of which we are saved. Acts 15 : 9 : "Purifying 99
their hearts by faith." Wherefore that faith of which the
Apostles speak, is not inoperative knowledge, but a reality
receiving the Holy Ghost and justifying us [not a mere know-
ledge of history, but a strong powerful work of the Holy Ghost,
which changes hearts].
Hab. 2:4: " The just shall live by his faith." Here, he 100
first says that men are just by faith, by which they believe
that God is propitious, and he adds that the same faith quick-
ens, because this faith produces in the heart peace and joy and
eternal life.
Isa. 53 : 11 : "By his knowledge shall he justify many." 101
But what is the knowledge of Christ, unless to know the bene-
fits of Christ, the promises which by the Gospel he has dif-
fused intc the world ? And to know these benefits is proper-
Ch. XL, Art. IV. JUSTIFICAriO:N. 101
ly and truly to believe in Christ, to believe that that which
God has promised for Christ's sake, he will certainly fulfil,
./xn But Scripture is full of such testimonies, since, in 102
some places, it presents the Law, and in others the prom-
ises concerning Christ, and the remission of sins, and the free
acceptance of the sinner for Christ's sake.
Here and there among the Fathers similar testimonies are 103
extant. For Ambrose says in his letter to a certain Irenaeus :
*• Moreover, the world was subject to the Law for the reason
that, according to the command of the Law, all are addressed,
and yet, by the works of the Law, no one is justified, i. e.
because, by the Law, sin is perceived, but guilt is not dis-
charged. The Law, which made all sinners, seemed to have
done injury, but when the Lord Jesus Christ came, he for-
gave to all sin which no one could avoid, and, by the shed-
ding of his own blood, blotted out the handwriting which was
against us. This is what he says in Rom. 5 : 20 : * The Law
entered that the offence might abound. But where sin abound-
ed, grace did much more abound.' Because after the whole
world became subject, he took away the sin of the whole
world, as he testified, saying (John 1 : 29) : * Behold the Lamb
of God which taketh away the sin of the world.' And, on
this account, let no one boast of works, because no one is justi-
fied by his deeds. But he who is righteous, has it given him
because he was justified after the laver [of Baptism]. Faith,
therefore, is that which frees through the blood of Christ, be-
cause he is blessed, ^ whose transgression is forgiven, whose sin
is covered' (Ps. 32 : 1)." These are the words of Ambrose, 104
which clearly favor our doctrine; he denies justification to
works, and ascribes it to faith which frees through the blood
of Christ. Let all the Sententiarists,^ who are embellished 105
with jnagnificent titles be collected into one heap. For some
are called angelic ; others, subtile ; and others, irrefragable.^
When all these have been read and re-read, they will not be
of as much aid for understanding Paul as is this one passage
of Ambrose.
To the same effect, Augustine writes many things against 106
.Q» the Pelagians. In " Of the Spirit and Letter," he says :
"The righteousness of the Law is set forth for this
reason, viz. that he who should fulfil it might live in it, in
order that when any one has recognized his infirmity, he may
attain and work this righteousness, and live in it, not by his
* The commentators on the Sententice. of Peter Lombard.
* Doctor Angelicus, Thomas Aquinas ; Doctor Subtilissimus, John Duns
Scotus; Doctor Irrefragibilia, Alexander Halesius; Doctor Seraphioiu,
Bonaventura.
102 THE APOLOGY OF THE AUGSBURG CONFESSION.
own strength, neither by the letter of the Law itself, which
cannot be done, but, by procuring by faith, a justifier. Ex-
cept in a justified man, there is no good work, wherein he who
does it may live. But justification is obtained by faith /^
Here he clearly says that the justifier is procured by faith,
and that justification is obtained by faith. And a little after :
" By the Law, we fear God ; by faith, we hope in God. But
to those fearing punishment, grace is hidden; and the soul
laboring under this fear, betakes itself by faith to God's
mercy, in order that he may give what he has commanded.
Here he teaches that, by the Law, hearts are terrified, but, by
faith, they receive consolation. He also teaches us to appre-
hend, by faith, mercy, before we attempt to fulfil the Law.
We will shortly cite certain other passages.
Indeed, it is wonderful that the adversaries are in no way 107
moved by so many passages of Scripture, which clearly ascribe
justification to faith, and, likewise, deny it to works. Do 108
they think that the same is repeated so often for no purpose ?
Do they think that these words fell inconsiderately from the
Holy Ghost? But they have also devised sophistry, whereby 109
they elude them. They say that these passages of Scripture,
which speak of faith, ought to be received as referring to a
fides formata, L e. they do not ascribe justification to faith,
except on account of love. Yea they do not, in any way,
ascribe justification to faith, but only to love, because they
dream that faith can coexist with mortal sin. Whither does no
this tend, unless that they again abolish the promise and re-
turn to the Law ? If faith receive the remission of sins on
account of love, the remission of sins will always be uncertain,
because we never love as much as we ought ; yf^a we do not
love unless our hearts are firmly convinced that the remission
of sins has been granted us. Thus the adversaries, while they
require in the remission of sins and justification confidence in
one's own love, altogether abolish the Gospel concerning the
free remission of sins; although, at the same time, they
neither render this love nor understand it, unless they believe
that the remission of sins is freely received.
108 ^^ ^^^^ ^^^ ^^^^ \owQ ought to follow faith, as Paul t r j
also says (Gal. 5:6): " For in Jesus Christ neither cir-
cumcision availeth anything, nor uncircumcision ; but faith
which worketh by love.'' And yet, for this reason, we ought 112
not to think that, by confidence in this love or on account of
this love, we receive the remission of sins and reconciliation,
just as we do not receive the remission of sins because of
other works that follow. But the remission of sins is re-
ceived by faith alone, and indeed by faith properly so called,
because the promise cannot be received except by faith. But 113
Ch. n., Art. IV. JUSTIFICATION. 103
faith properly so called, is that which assents to the promise
of Scripture [is when my heart and the Holy Ghost, in the
heart, says: The promise of God is true and cerU.in]. Of
this faith, Scripture speaks. And because it receives the re- 114
mission of sins, and reconciles us to God, by this faith we are
accounted for Christ's sake righteous before we love and do
the works of the Law, although love necessarily follows. Nor 115
indeed is this faith an idle kno2vledge, neither can it coexist with
mortal sin, but it is a work of the Holy Ghost, whereby we are
freed from death, and terrified minds are encouraged and quick-
ened. And because this faith alone receives the remission of 116
sins, and renders us acceptable to God and brings the Holy
Ghost ;^ it could be more correctly called gratia gratum fadens,
grace rendering one pleasing to God, than an effect following,
viz. love.
Thus far, in order that the subject might be made clear, we 117
have shown, with sufficient fulness, both from testimonies of
Scripture, and arguments derived from Scripture, that by faith
alone, we obtain the remission of sins for Christ's sake, and
that by faith alone we are justified, i, e. from unrighteous men
made righteous, or regenerated. But how necessary the know- 118
ledge of this faith is, can be easily judged, because, in this
alone, the office of Christ is recognized, by this alone we
receive the benefits of Christ ; this alone brings sure and firm
consolation to pious minds. And in the Church it is neces- 119
sary that there should be doctrine, from which the pious may
receive the sure hope of salvation. For the adversaries give
men bad advice [therefore the adversaries are truly unfaithful
bishops, unfaithful preachers, and doctors ; they have hitherto
given evil counsel to consciences, and still do so by introducing
such doctrine], when they bid them doubt whether they obtain
remission of &ins. For how will such persons sustain them-
selves in death, who have heard nothing of this faith, and
think that they ought to doubt whether they obtain the remis-
IQQ sion of sins? Besides it is necessary that in the Church, 120
the Gospel be retained, i. e. the promise that for Christ's
sake sins are freely remitted. Those who teach nothing of this
faith, concerning which we speak, altogether abolish the Gos-
pel. But the scholastics mention not even a word concerning 121
this faith. Our adversaries follow them, and reject this faith.
Nor do they see that by rejecting this faith, they abolish the
entire promise, concerning the free remission of sins, and tlie
righteousness of Christ.
* Var. : And renders consciences pacified and tranquil.
104 THE APOLOGY OF THE AUGSBURG CONFESSION.
CHAPTER III.
. F LOVE AND THE FULFILLING OF THE LAW.
[A. Of ilie Necessity of the New Obedience^ and its relation to Faith.
Here the adversaries urge against us: ** If thou wilt enter i
into life, keep the commandments^^ (Matt. 19 : 17); likewise:
"The doers of the Law shall be justified" (Rom. 2 : 13), and
many other like things concerning the Law and works. Before
we reply to this, we must first declare what we believe concern-
ing love and the fulfillhig of the Law.
It is written in the prophet (Jer. 31 : 33) : " I will put my 2
Law in their inward parts, and write it in their hearts." And
in Rom. 3 : 31, Paul says: "Do we then make void the Law
through faith? God forbid: yea, we establish the Law."
ind Christ says (Matt. 19 : 17) : "If thou wilt enter into life,
Keep the commandments." Likewise (1 Cor. 13:3): " If I
have not charity, it profiteth me nothing." These and similar 3
sentences testify that the Law ought to be begun in us, and be
kept by us more and more. Moreover, we speak not of
ceremonies, but of that Law which gives commandment con-
cerning the movements of the heart, viz. of the Decalogue.
Because indeed faith brings the Holy Ghost, and produces in .\
hearts a new life, it is necessary that it should produce spiritual
movements in hearts. And what these movements are, the
prophet (Jer. 31 : 33) shows, when he says : " I will put my
Law into their inward parts, and write it in their hearts."
Therefore, when we have been justified by faith, and regen-
erated, we begin to fear and love God, to pray to him, to expect
from him aid, to give thanks and praise him, and to obey him
in afflictions. We begin also to love our neighbors, because
our hearts have spiritual and holy movements [there is now,
through the Spirit of Christ, a new heart, mind and spirit
within].
«Q These things cannot occur until we have been justified 5
by faith, and, regenerated, we receive the Holy Ghost :
first, because the Law cannot be kept without [the knowledge
of] Christ ; and likewise the Law cannot be kept without the
Holy Ghost. But the Holy Ghost is received by faith, accord- 6
ing to the declaration of Paul, Gal. 3 : 14 : " That we might
receive the promise of the Spirit through faith." Then, too, 7
how can the human heart love God, while it knows that He is
terribly angry, and is oppressing us with temporal and perpet-
ual calamities ? But the Law always accuses us, always shows
Parallel Passages.— Chap. til. : Augsburg Confession, Arts. ?i. and xx
gmpJcald Ai tides, 319, 324; Formula of Concord, 529. 615 sq.
("H. III., Art. VI. LOVE aND FULFILLING OF THE LAW. 106
that God is angry. [Therefore what the scholastics say of the
love of God is a dream.] God is not therefore loved, until we 8
apprehend mercy by faith. Thus He at length becomes an
object that can be loved.
Although, therefore, civil w^orks, ^. e. the outward works of 9
the Law, can be done in a measure, without Christ and without
the Holy Ghost, nevertheless it appears from those things which
we have said, that those things which belong peculiarly to the
divine Law, ^. e, the affections of the heart towards God which
are commanded in the first table, cannot be rendered without the
Holy Ghost. But our adversaries are fine theologians ; they 10
regard the second table, and political works ; for the first table
they care nothing, as though it were of no matter ; or certainly
they require only outward observances. They in no way con-
Rider the I^aw that is eternal, and placed far above the sense
and intellect of all creatures (Deut. 6:5): " Thou shalt love
the Lord thy God with all thine heart."
But Christ was given for this purpose, viz. that, for his sake, 11
til ere might be bestowed on us the remission of sins, and the
Holy Ghost to bring forth in us new and eternal life, and
eternal righteousness [to manifest Christ in our hearts, as it is
written, John 16 : 15: "He shall take of the things of mine,
and show them unto you." Likewise, he works also other
gifts, love, thanksgiving, charity, patience, etc.]. Wherefore the
Law cannot be truly kept, unless the Holy Ghost be received
through faith. Accordingly Paul says, that the Law is estab-
lished by faith, and not made void ; because the Law can at
length be thus kept, when the Holy Ghost is given. And 12
^.^ Paul teaches, 2 Cor. 3:15 sq., the veil that covered
the face of Moses cannot be removed, except by
faith in Christ, by which the Holy Ghost is received. For
he speaks thus : " But even unto this day when Moses is read,
the veil is upon their heart. Nevertheless when it shall turn
to the Lord, the veil shall be taken away. Now the Lord is
that Spirit, and where the Spirit of the Lord is, there is lib-
erty." Paul understands, by the veil, human opinion concern- 13
ing the entire Law, the Decalogue and the ceremonies, viz. be-
cause hypocrites think that external and civil works satisfy the
Law Q>i God, and that sacrifices and observances justify before
God ex opere operato. But then this veil is removed from us, 14
i. e. w e are freed from this error, when God shows .to our hearts
our uncleanness, and the heinousness of sin. Then, for the
first time, we see that we are far from fulfilling the Law.
Then, w^e learn to know how flesh, in security and indifference,
does not fear God, and is not fully certain that we are regarded
by God, but imagines that men are born and die by chance.
Then, we expcirience that we do not believe that God forgives
14
106 THE APOLOGY OF THE AUGSBURG CONFESSION.
and hears us. But when, on hearing the Gospel and the re-
mission of sins, we are consoled by faith, we receive the Holy
Ghost, so that now we are able to think aright concerning God,
and to fear and believe God, etc. From these facts, it is appa-
rent that the Law cannot be kept without Christ and the Holy
Ghost.
We, therefore, profess that it is necessary that the Law be i r
begun in us, and that it be observed continually more and more.
And at the same time we comprehend both spiritual move-
ments, and external good works [the good heart within and
works without]. Therefore the adversaries falsely charge
against us, that our theologians do not teach good works,
while they not only require these, but also show how they can
be done. The i-esult convicts hypocrites, who, by their own i6
powers, endeavor to fulfil the Law, that they cannot afford
what they attempt. For human nature is far too weak to be 17
able by its own powers to resist the devil, who holds as captives
all who have not been freed through faith. There is need of 18
the power of Christ against the devil, viz. that, inasmuch as we
know that for Christ's sake we are heard, and have the prom-
ise, we may pray for the governance and defence of the Holy
Ghost, that we may neither be deceived and err, nor be im-
.^Q pelled to undertake anything contrary to God's will. Just
as Ps. 68 : 18 teaches: "Thou hast led captivity captive;
thou hast received gifts for man." For Christ has overcome
the devil ; and has given to us the promise and the Holy Ghost,
in order that, by divihe aid, we ourselves also may overcome.
And 1 John 3:8: " For this purpose the Son of God was
manifested, that he might destroy the works of the devil.''
Again, we teach not only how the Law can be observed, but 19
also how God is pleased if anything be done, viz. not as though
we render satisfaction to the Law, but because we are in Christ,
just as we will say after a little. It is, therefore, manifest that
we require good works. Yea, we add also this, that it is im- 20
possible for love to God, even though it be small, to be san-
dered from faith; because through Christ we come to the
Father, and, the remission of sins having been received, we
now are truly certain that we have a God, i. e. that God cares
for us ; we call upon him, we give him thanks, we fear him, we
love him, as John teaches in his first Epistle (4 : 19), " We love
him," he says, " because he first loved us," viz. because he gave
his Son for us, and forgave us our sins. Thus he indicates
that faith precedes, and love follows. Likewise the faith of 21
which we speak exists in repentance, ^. e, it is conceived in the
terrors of conscience which feels the wrath of God against our
sins, and seeks the remission of sins, and to be freed from sin.
And in such terrors and other afflictions, this faith ought to
I
ch. III., Abt. vl love a^d fulfilling of the law. 107
grow, and be strengthened. Wherefore, it cannot exist in those 22
who live according to the flesh, who are delighted by their own
/lists, and obey them. Accordingly Paul says (Rom. 8:1):
" There is, therefore, now no condemnation to them that are in
Christ Jesus, who walk not after the flosh, but after the Spirit.^'
So too (vs. 12, 13): "We are debtors not to the flesh to live
after the flesh. For if ye live after the flesh ye shall die; but
if ye, through the Spirit, do mortify the deeds of the body, ye
shall live.'^ Wherefore, the faith which receives remission of 23
sins in a heart terrified and fleeing from sin, does not remain in
those who obey their desires, neither does it coexist with mortal
sin.
*jo From these effects of faith the adversaries select one, 24
viz. love, and teach that love justifies. Thus it is clearly
apparent that they teach only the Law. They do not teach
that remission of sins through faith is first received. They do
not teach of Christ as Mediator, that, for Christ's sake, we have
a gracious God ; but because of our love. And yet what the
nature of this love is, they do not say, neither can they say.
They proclaim that they fulfil the Law, although this glory 25
belongs properly to Christ ; and they set over against the judg-
ment of God confidence in their own works ; for they say that
they merit de condigno (according to righteousness) grace and
eternal life. This confidence is absolutely impious and vain.
For, in this life, we cannot satisfy the Law, because carnal
nature does not cease to bring forth wicked dispositions [evil
inclination and desire], even though the Spirit in us resists
them.
But some one may ask : Since we also confess that love is a 26
work of the Holy Ghost, and since it is righteousness, because
it is the fulfilling of the Law, why do we not teach that it
justifies? To this we must reply: In the first place it is
certain, that we receive remission of sins, neither through our
love, nor for the sake of our love, but for Christ's sake by
faith alone. Faith alone which looks upon the promise, and 27
knows that it must be regarded certain that God forgives, be-
cause Christ has not died in vain, etc., overcomes the terrors
of sin and death. If any one doubt whether sins be remitted 28
him, he dishonors Christ, since he judges that his sin is
'greater or more efficacious than the death and promise of
Christ; although Paul says (Rom. 5 : 20) : "Where sin abound-
ed, grace did much more abound," i. e. that mercy is more com-
prehensive [more powerful, richer, and stronger] than sin. If 29
any one think that he obtains the remission of sins because he
loves, he dishonors Christ, and will discover in God's judgment
that this confidence in his own righteousness is empty and vain.
Therefore, it is necessary that faith should reconcile and justify.
108 THE APOLOGY OF THE AUGSBURG CONFESSION.
And as we do not receive remission of sins through other vir- 3c
tues of the Law, or on account of these, viz. on account of
patience, chastity, obedience towards magistrates, etc., and
nevertheless these virtues ought to follow ; so, too, we do not
receive remission of sins, because of love to God, although it is
necessary that this should follow. But the custom of speech is 31
well known, that, by the same word, we sometimes comprehend
\U ^y synechdoche the cause and effects. Thus in Luke 7 : 47,
Christ says : " Her sins which are many are forgiven, for
bhe loved much." For Christ interprets this very passage
when he adds : " Thy faith hath saved thee.'' Christ, there-
fore, did not mean that the woman, by that work of love, had
merited the remission of sins. For he says clearly on this ac-
count : " Thy faith hath saved thee." But faith is that which 32
freely apprehends God's mercy on account of God's Word,
[which relies upon God's mercy and Word, and not upon one's
own work]. If any one denies that this is faith, [if any one
imagines that he can rely at the same time upon God and his own
work], he does not understand at all what faitli is. [Germ, adds :
For the terrified conscience is not satisfied with its own works,
but must cry after mercy, and is comforted and encouraged
alone by God's Word.] And the narrative itself shows in 3 3
this passage what that is which he calls faith. The woman
came with the opinion concerning Christ, that with him the
remission of sins should be sought. This worship is the highest
worship of Christ. Nothing greater could she ascribe to Christ.
To seek from him the remission of sins, was truly to acknow-
ledge the Messiah. Now thus to think of Christ, thus to wor-
ship him, thus to embrace him, is to truly believe. Christ, more-
over, employed the word "love," not with respect to the woman,
but against the Pharisee; because he contrasted the entire wor-
ship of the Pharisee, with the entire worship of the woman.
He reproved the Pharisee, because he did not acknowledge
that he was the Messiah, although he afforded him the outward
offices due to a guest and a great and holy man. He points to
the woman and praises her worship, ointment, tears, etc., all of
which were signs of faith and a confession, viz. that with Christ
she sought the remission of sins. It is indeed a great example
which, not without reason, moved Christ to reprove the Phari-
see, who was a wise and honorable man, but not a believer.
He charges him with impiety, and admonishes him by the
exa nple of the woman, showing thereby that it is disgraceful
to him, that while an unlearned woman believes God, he, a
doctor of the law, does not believe, does not acknowledge the
Messiah, and does not seek from him remission of sins and
salvation. Thus therefore he praises the entire worship as it 34
often occurs in the Scriptures, that, by one word, we embrace
On. III., Art. VL LOVE AND FULFILLING OF THE LAW. 109
inanv things ; as below we will speak at greater length in regard
to similar passages, sucli as Luke 11 : 41 : "Give alms jf such
things as ye have; and behold all things are clean unto you."
He requires not only alms, but also the righteousness of faith.
Thus he here says : " Her sins which are many are forgiven ;
for she loved much," i. e. because she has truly worshipped me
with faith and the exercises and signs of faith. He compre-
hends the entire worship, yet, meanwhile, this teaches that the
remission of sins is properly received by faith, although love,
confession and other good fruits ought to follow. Wherefore,
by this, he does not mean that these fruits are the prices, or are
the propitiation, because of which the remission of sins, which
reconciles us to God, is given. We are disputing concerning a 3^
great subject, concerning the honor of Christ, and whence good
minds may seek for sure and firm consolation, whether it is to
be placed in confidence in Christ, or in our works. But if 36
it is to be placed in our works, the honor of Mediator and
Propitiator will be withdrawn from Christ. And yet we will
find, in God's judgment, that this confidence is vain, and that
consciences rush thence into despair. But if the remission of
sins, and reconciliation, do not occur freely for Christ's sake,
but for the sake of our love, no one will have remission of sins,
unless when he has fulfilled the entire Law ; because the Law
does not justify as long as it can accuse us. Therefore, it is 37
manifest that, since justification is reconciliation for Christ's
sake, we are justified by faith, because it is very certain that
by faith alone the remission of sins is received.
Now, therefore, let us reply to the objection which we have 38
above stated.* The adversaries are right in thinking that love
is the fulfilling of the Law, and obedience to the Law is cer-
tainly righteousness. [Ger. adds : But who in truth can say
or boast that he keeps the Law, and loves God, as the Law has
commanded ? We have shown above that God has made the
promise of grace, because we cannot observe the Law. There-
fore Paul says everywhere that we cannot be justified before
God by the Law.] But they make a mistake in this, that they
think that we are justified by the Law. Since, however, we are
not justified by the Law, but receive remission of sins and
reconciliation by faith for Christ's sake, and not for the sake of
love, or the fulfilling of the Law; it follows necessarily that
we are justified by faith in Christ.
In the second place, this fulfilling of the Law or obedience 39
towards the Law, is indeed righteousness, when it is complete ;
but in us it is small and impure. Accordingly, it is not pleas-
ing for its own sake, and is not accepted for its own sake. But 40
' Var. adds : Why love does not justify.
110 THE A.POLOGY OF THE AUGSBUKG CONFESSION.
although from those things which have been said above, it is
evident that justification signifies not only the beginning of the
renewal, but also the reconciliation by which also we afterwards
J2g are accepted ; nevertheless it can now be seen much more
clearly that the inchoate fulfilling of the Law does not
justify, because it is accepted only on account of faith.*
» In the Variata, Melanchthon has inserted the following : Only that
justifies before God, which renders consciences pacified. For as long aa
conscience flees from God's judgment and is enraged with God we are not
righteous and quickened. Moreover faith alone renders consciences paci-
fied, according to Rom. 5:1:" Being justified by faith, we have peace "
Likewise : " The just shall live by faith " (Heb. 2:4; Rom. 1 : 17), i. e. by
faith he overcomes the terrors of death, by faith he is encouraged and
receives joy and life. And faith effects this not because it is a work
worthy of itself, but only because it accepts the offered promise, regard
ing as nothing its own worth. Therefore faith alone justifies, and good
works please on account of faith. What can the adversaries produce
against this reasoning? What can they devise contrary to manifest
' truth? For the minor premise is most certain, viz. that our works can-
not render conscience pacified, when God judges and convicts us, and
manifests to us our impurity. Scripture, too, often inculcates this. In
Ps. 143 : 2 : " Enter not into judgment with thy servant ; for in thy sight
shall no man living be justified." This simply denies to all, even to
saints and servants of God, the glory of righteousness, if God do not
pardon, but judge and convict their hearts. For when he elsewhere
boasts of his own righteousness, he is speaking of his own cause against
the persecutors of God's Word, and not of personal purity, and asks that
the cause and glory of God be defended, as Ps. 7:8: "Judge O Lord
my cause." Again Ps. 129 (130 : 3) teaches that no one can bear God's
judgment, if he observe our sins: " If thou, Lord, shouldst mark iniqui-
ties, O Lord, who shall stand?" And Job 9 (: 15 [28]) : " I was afraid
of all my works " [Eng. Vers. " sorrows "] . Likewise c. 9 : 30 : " If I wash
myself with snow-water, and make my hands never so clean ; yet shalt
thou plunge me in the ditch." And Prov. 20 : 9 : " Who can say, I have
made my heart clean ?" And 1 John 1 : 8 : " If we say that we have no
sin, we deceive ourselves and the truth is not in us." And in the Lord's
Prayer the saints ask for the forgiveness of sins. Therefore even the
saints have sins. In Num. (6 : 10) [14 : 18] : "The innocent will not be
innocent." And Zechariah (2 : 13) says : " Be silent, 0 all flesh, befo:^ the
Lord." And Isaiah (40 : 6 sqq.) : " All flesh is grass, and all the good-
liness thereof is as the flower of the field: the grass withereth, the flower
fadeth : because the Spirit of the Lord bloweth upon it," i. e. flesh and
righteousness of the flesh cannot endure the judgment of God. And
Jonah fiays (2:9): " They that observe lying vanities, forsake their own
mercy," i. c. every confidence is vain except a confidence in mercy
Mercy preserves us; our own merits, our own endeavors do not preserve
us. These declarations, and similar in the Scriptures testify tliaf our
Ch. III., Art. VI. LOVE AND FULFILLING OF THE LAW. HI
Nor must we trust that we are accounted righteous before
God, by our own perfection and fulfilling of the Law; but
rather for Christ's sake.
First [in the third place], because Christ does notecase to be 41
Mediator after we have been renewed. They err who imagine
that he has merited only a first grace, and that afterwards we
please God and merit eternal life by our fulfilling of the Law.
Christ remains Mediator, and we ought always to be confident 43
that for his sake we have a reconciled God, even although we
are unworthy. As Paul clearly teaches, when he says^ (1 Cor.
4:4): "I know nothing by myself, yet am I not hereby justi-
fied?" but he knows that by faith he is accounted righteous for
Christ's sake, according to the passage : " Blessed are they
whose iniquities are forgiven " (Ps. 32 : 1 ; Rom. 4:7).^ But
this remission is always received by faith. Likewise, the impu-
tation of the righteousness of the Gospel, is from the promise ;
therefore, it is always received by faith, and it always must be
regarded certain that, by faith, we are, for Christ's sake, ac-
counted righteous. If the regenerate ought afterwards 43
to think that they will be accepted an account of the ful-
filling of the Law, when would conscience be certain that it
pleased God, since we never satisfy the Law ? Accordingly we 44
must always recur to the promise ; by this our infirmity must
be sustained, and we must regard it certain that we are accounted
righteous for the sake of Christ, " who is ever at the right
hand of God, who also maketh intercession for us" (Rom. 8 :
34). If any one think, that he is righteous and accepted, on
account of his own fulfilment of the Law, and not on account
of Christ's promise, he dishonors this High Priest. Neither
can it be understood how man can be made righteous before
God, when Christ is excluded as. Propitiator and Mediator.
Again [in the fourth place], what need is there of a long 43
discussion ?2 All Scripture, all the Church cries out that the
Law cannot be satisfied. Therefore, this inchoate fulfilment of
works are unclean and need mercy. Wherefore works do not render
consciences pacified, but mercy apprehended by faith does." Cf. U 205-
208.
^ The Variata continues : Just as Paul says : " By whom also we have
access by faith " (Rom. 5 : 2). For our fulfilling of the Law is, as we
have said, impure, because our nature is horribly corrupt.
' The Variata thus begins this section : Fifthly, if we were to think,
that after renewal we ought to be made acceptable, not by faith for
Christ's sake, but for the sake of our fulfilling of the Law, conscience
would never find rest, but would be driven to despair. For the Law
always accuses, since we never satisfy the Law. This is what the entire
Church confesses.
U2 THE APOLOGY OF THE AUGSBUKG CONFESSION.
the Law does not please on its own account, but on account of
faith in Christ. Otherwise the Law always accuses us. For 46
who loves or fears God sufficiently? Who with sufficient
patience bears the afflictions imposed by God? Who does not
frequently doubt whether human affiiirs are ruled by God's
counsel or by chance? Who does not frequently doubt whether
he be heard by God? Who is not frequently enraged because
the wicked enjoy a better lot than the pious, because the pious
are oppressed by the wicked ?^ Who does satisfaction to his
own calling? Who loves his neighbor as himself? Who is
not tempted by lust? Accordingly Paul says (Rom. 7:19):^;
'^ The good that I would, I do not ; but the evil which I would
not, that I do.'' Likewise (v. 25) : " With the mind, I my-
self serve the Law of God ; but with the flesh, the law of sin."
Here he openly declares that he serves the law of sin. And
David says (Ps. 143 : 2) : ^' Enter not into judgment with thy
servant; for in thy sight shall no man living be justified."
Even this servant of God prays for the averting of judgment.
Likewise (Ps. 32 : 2) : " Blessed is the man unto whom the
Lord imputeth not iniquity." Therefore, in this our infirmity,
sin is always present, as it could be imputed, of which he says
a little while after (v. 6) : " For this shall every one that is
godly pray unto thee." Here he shows that even saints ought
to seek remission of sins. More than blind are those who do 48
not perceive that wicked desires in the flesh are sins, of which
Paul (Gal. 5 : 17) says: "The flesh lusteth against the Spirit,
llg and the Spirit against the flesh." The flesh distrusts 49
God, trusts in present things, seeks human aid in calam-
ities, even contrary to God's will, flees from afflictions, which it
ought to bear because of God's commands, doubts concerning
God's mercy, etc. The Holy Ghost in our hearts contends
with such dispositions in order to suppress and mortify them,
and to produce new spiritual movements. But concerning this 50
topic, we will collect more testimonies below, although they are
everywhere obvious not only in the Scriptures, but also in the
holy Fathers.
Wei] does Augustine say: "All the commandments of God 5*
are fulfilled, when whatever is not done, is forgiven." Thero-
fore he requires faith even in good works, in order that we may
believe that, for Christ's sake, we please God, and that even
the works are not of themselves worthy to please. And 52
Jerome, against the Pelagians, says : " Then, therefore, we are
righteous, when we confess that we are sinners, and that our
righteousness consists not in our own merit, but in God's
* Var. adds : Who is not enraged with God's judgment when he seemi
K) cast us off?
Ch. III., Akt. VI. LOVE AND FULFILLING OF THE LAW. 1 13
mercy." Therefore, in this inchoate fulfilment of the Law, 53
faith ought to be present, which is certain that, for Christ's
sake, we have a reconciled God. For mercy cannot be appre-
liended unless by faith, as it is repeatedly said above.* Where- 54
fore, when Paul says (Rom. 3 : 21) : " We establish the Law
through faith,'' by this we ought to understand, not only that
those regenerated by faith receive the Holy Ghost, nnd have
movements agreeing with God's Law, but it is by far of the
greatest importance that we add also this, that we ought to per-
ceive that we are far distant from the perfection of the I/aw.
Wherefore, we cannot conclude that we are accounted righteous 55
before God because of our fulfilling of the Law, but, in order
that the conscience may become tranquil, justification must be
sought elsewhere. For we are not righteous before God, as
long as we flee from God's judgment, and are angry with
God. Therefore, we must conclude that being reconciled by 56
faith we are accounted righteous for Christ's sake, not for the
sake of the Law, or our works : but that this inchoate fulfilling
of the Law pleases on account of faith, and that, on account of
faith, there is no imputation of the imperfection of the fulfill-
ing of the Law, even though the sight of our impurity terri-
fies us. Now if justification is to be sought elsewhere, our
love and works do not therefore justify. Far above our purity, 57
yea far above the Law itself, ought to be placed the death and
satisfaction of Christ, presented to us that we might be sure that
because of this satisfaction, and not because of our fulfilling of
the Law, we have a gracious God.
Paul teaches this in Gal. 3 : 13, when he says : " Christ hath 5f.
redeemed us from the curse of the Law, being made a curse for
us," i. e. the Law condemns all men but Christ, because with-
out sin he has borne the punishment of sin, and been made a
victim for us, has removed that right of the Law to accuse and
condemn those who believe in him, because he himself is the
propitiation for them, for whose sake we are now accounted
righteous. But since they are accounted righteous, the Law
cannot accuse or condemn them, even though they have not
actually satisfied the Law. To the same purport, he writes to
the Colossians (2:10): " Ye are complete in him," as though
he were to say : Although ye are still far from the perfection
of the Law, yet the remnants of sin do not condemn you, be-
cause, for Christ's sake, we have a sure and firm reconciliation,
if you believe, even though sin inhere in your flesh.
The promise ought always to be in sight, that God because 59
* Var. adds : Therefore it is nothing else than a doctrine of despair to
teach that we are not accepted by faith for Christ's sake, but for the sake
of our own fulfilling of the Law.
15
114 THE APOLOGY OF THE AUGSBUKG CONFESSION.
of his promise, wishes for Christ's sake, and not because of the
Law or our works, to be gracious and to justify. In this
promise, limid consciences ought to seek reconciliation and jus-
tification ; by this promise, they ought to sustain themselve.s,
|.q and i)e confident, that, for Christ's sake, because of his
promise, they have a gracious God. Thus works can
never render a conscience pacified ; but only the promise can .
If, therefore, justification and peace of conscience, must be sought 6(1
elsewhere, than in love and works, love and works do not jus-
tify, although they are virtues and pertain to the righteousness
of the Law, in so far as they are a fulfilling of the Law. So
far also this obedience of the Law justifies by the righteous-
ness of the Law. But this imperfect righteousness of the Law,
is not accepted by God, unless on account of faith. Accord-
ingly, it does not justify, i. e. it neither reconciles, nor regen-
erates, nor by itself renders us accepted before God.^
From this, it is evident^ that " we are justified before God 61
by faith alone," because by faith alone we receive remission of
sins and reconciliation or justification is a matter pi-omised for
Christ's sake, and not for the sake of the Law. Therefore, it
is received by faith alone, although when the Holy Ghost is
given, the fulfilling of the Law follows.
[B. Reply to the arguments of the adversaries.']
Moreover when the grounds of this case have been under- 62
stood, viz. the distinction between the Law and the promises or
the Gospel, it will be easy to resolve the difficulties to which
the adversaries object. For they cite passages concerning the
Law and works, and omit passages concerning the promises.
But a reply can at once be made to all opinions concerning the 63
Law, viz. that the Law cannot be observed without Christ, and
that if civil works are wrought without Christ, they do not
please God. Wherefore when works are commended, it is
necessary to add that faith is required, that they are commended
on account of faith, that they are the fruits and testimonies of
faith.*
* German omits U 54-60.
' Var : From all these things it is sufficiently apparent that faith alone
justifies, i. e. first, it obtains the remission of sins and reconciliation for
Christ's sake, and that faith alone regenerates (for by faith alone the Holy
Ghost is conceived) ; secondly, that this inchoate fulfilling of the Law
does not by itself please before God.
' The Var. adds : What can be expressed more simply than this our
doctrine ? For it is necessary that the benefits of Christ be recognized in
order to distinguish the promises from the Law.
I
Oa. m., Art. VI. LOVE AND FULFILLING OF THE LAW. 115
A ubiguous and dangerous cases produce many and various 64
solu ions. For the judgment of the ancient poet is true :
"An unjust cause, being in itself sick, requires skilfully api)lied remedies."
But in just and sure cases, one or two explanations derived
from the sources, correct all things that seem to offend. This
occurs also in this case of ours. For the rule which we have
just recited, explains all the passages that are cited concerning
the Law and works. For we acknowledge that Scripture 65
teaches in some places the Law, and in other places the Gospel
or the gratuitous promise of the remission of sins for Christ's
sake. But our adversaries absolutely abolish the free promise,
when they deny that faith justifies, and teach that, for the sake
of love and of our works, we receive remission of sins and
reconciliation. If the remission of sins would depend upon 66
120 *^.^ condition of our works, it would be altogether uncer-
tain.^ Therefore the promise will be abolished. Hence 67
we refer godly minds to the consideration of the promises, both
concerning the free remission of sins, and concerning reconcilia-
tion, which we teach occurs through faith in Christ. After-
wards, we add also the doctrine of the Law.^ And it is neces-
sary to divide these things aright, as Paul says, 2 Tim. 2:15.
We must see what Scripture ascribes to the Law, and what to
the promises. For it praises works in such a way, as not to
remove the free promise.^
For good works are to be done on account of God's com- 68
mand,* likewise for the exercise of faith, and on account of con-
fession and giving of thanks. For these reasons, good works
ought necessarily to be done, which, although they are done in
flesh not as yet entirely renewed, that retards the movements
of the Holy Ghost, and imparts some of its uncleanness ; yet,
on account of Christ, they are holy, divine works, sacrifices,
and acts pertaining to the government of Christ, who thus dis-
plays his kingdom before this world. For in these he sancti-
fies hearts, and represses the devil, and in order to retain the
Gospel among men, openly opposes to the kingdom of the devil
the confession of saints, and, in our weakness, declares his
power. The dangers, labors and sermons of the Apostle Paul, 69
of Athanasius, Augustine and the like, who taught the
* Var. adds : For we never do sufficient works.
' The Var. continues : Not that by the Law we merit the remission of
sins, or that for the sake of the Law we are accounted righteous, and not
for Christ's sake, but because God requires good works ; for it is necessary
wisely to divide aright the Law and the promises.
" Var. adds : So as not to remove Christ.
* U 68-81 are treated much more briefly in the Var. and Ger.
!16 THE APOLOGY OF THE AUGSBUKG CONFESSION
churches, are holy works, are true sacrifices acceptable to God,
are contests of Christ through which he repressed the devil,
and drove him from those who believed. David's labors, in yc
waging wars, and in the administration of the state, are holy
works, are true sacrifices, are contests of God, defending the
people who have the word of God against the devil, in order
that the knowledge of God may not be entirely extinguished
on earth. We think thus also concerning every good work myi
the humblest callings, and in private persons. Through these
works, Christ celebrates his victory over the devil, just as the
distribution of alms by the Corinthians (1 Cor. 16:1) was a
holy work, and a sacrifice and contest of Christ against the
devil, who labors that nothing may be done for the praise of
God. To disparage such works, the confession of doctrine, 72
affliction, works of love, mortifications of the flesh, would be
indeed to disparage the outward government of Christ's king-
dom among men.
Here also we add, concerning rewards and merits. We teach 73
that rewards have been offered and promised to the works of
believers. We teach that good works are meritorious, not for
the remission of sins, for grace or justification (for these we
obtain only by faith), but for other rewards, bodily and spir-
itual, in this life, and after this life, because Paul says (1 Cor.
3:8): " Every man shall receive his own reward, according to
his own labor." There will, therefore, be different rewards -4
according to different labors. But the remission of sins is
alike and equal to all, just as Christ is one, and is offered freely
to all who believe that, for Christ's sake, their sins are remitted.
Therefore, the remission of sins and justification are received
only by faith, and not on account of any works, as is evident
in the terrors of conscience, because none of our works can be
-„. opposed to God's wrath, as Paul clearly says (Rom. 5:1):
^^^ " Being justified by faith, we have peace with God through
our Lord Jesus Christ, by whom also we have access by faith,"
etc.
But because faith makes sons of God, it also makes co-heirs 7 5
with Christ. Therefore, because by our works we do not merit
justification, through which we are made sons of God, and co-
heirs with Christ, we do not, by our works, merit eternal life ;
for faith obtains this, because faith justifies us and renders God
propitious. But the justified are destined for eternal life, accord-
mg to the passage (Rom. 8 : 30) : " Whom he justified, them he
also glorified." Paul (Eph. 6:2) commends to us the com- 76
mandment concerning honoring parents, by mention of the
reward which is added to that commandment, where he does
not mean that obedience to parents justifies us before God; but
that, when it occurs in those who have been justified, it merits
Ch. m., Art. VI. LOVE AND FULFILLING OF THE LAW. H^
:tlier great rewards. Yet God exercises his saints variously, 77
and often defers the rewards of the righteousness of works, in
order that they may learn not to trust in their own righteous-
ness, and may learn to seek the will of God rather than the
rewards ; as appears in Job, in Christ and other saints. And
of this, many psalms teach us, which console us against the
happiness of the wicked, as Ps. 37 : 1 : " Neither be thou
ijnvious." And Christ says (Matt. 5 : 10) : ^' Blessed are they
which are persecuted for righteousness' sake ; for theirs is the
kingdom of heaven." By these praises of good works, believ- 78
ers are undoubtedly moved to do good works. Meanwhile, the 79
doctrine of repentance is also proclaimed against the godless,
whose works are wicked ; and the wrath of God is displayed,
how it threatens all who do not repent. We therefore praise 80
and require good works, and show many reasons why they
ought to be done.
Thus of works Paul also teaches when he says (Kom. 4 : 9
dq.) that Abraham received circumcision, not in order that by
this work he might be justified ; for, by faith, he had already
Attained it, that he was accounted righteous. But circumcision
was added, in order that he might have in his body a written
rfign, admonished by which he might exercise faith, and by
which also he might confess his faith before others, and, by his
kestimony, might invite others to believe.
" By faith, Abel offered unto God a more excellent sacrifice." 81
Because, therefore, he was just by faith, the sacrifice which he
made was pleasing to God ; not, that, by this work, he merited
the remission of sins and grace, but that he exercised his faith
and showed it to others, in order to invite them to believe.
Although, in this way, good works ought to follow faith, 82
men who cannot believe and be sure that for Christ's sake they
are freely forgiven, and that freely for Christ's sake they have
a reconciled God, employ works far otherwise, \yhen they see
the works of saints, they judge in a human manner that saints
have merited the remission of sins and grace through these
works. Accordingly they imitate them, and think that through
similar works they merit the remission of sins and grace ; they
think that through these works they appease the wrath of
God, and, attain that, for the sake of these works, they are
accounted righteous. This godless opinion concerning works 83
we condemn. In the first place, because it obscures the glory
of Christ, when men offer to God these works, as a price and
propitiation. This honor, due to Christ alone, is ascribed to
our works. Secondly, they nevertheless do not find, in these
works, peace of conscience, but, in true terrors, heaping up
works upon works, they at length despair, because they find no
work sufficiently pure. [Germ, adds: Sufficiently important
118 THE APOLOGY OF THE AUGSBURG CONFESSION.
and precious to propitiate God, to obtain with certainty eternal
life, in a word, to tranquillize and pacify the conscience.] The
Law always accuses, and produces wrath. Thirdly, Such per-
sons never attain the knowledge of God ; for, as in anger they
«Q9 flee from God, who judges and afflicts them, they never
believe that they are heard. But faith manifests the pres- 84
2 nee of God, since it is certain that God freely forgives and
liears.
Moreover this godless opinion concerning works always 85
has existed in the world. The heathen had sacrifices, derived
from the fathers. They imitated their works. Their faith
they did not retain ; but thought that the works were a pro-
pitiation and price, on account of which God would be recon-
ciled to them. The people, in the Law, imitated sacrifices with 86
the opinion, that by means of these works, they woukl appease
God, so to say, ex opere operato. We see here how earnestly the
prophets rebuke the people. Ps. 50 : 8 : "I will not reprove
thee for thy sacrifices." And Jer. 7 : 22 : "I spake not unto
your fathers, concerning burnt-offerings." Such passages con-
demn not works, which God certainly had commanded as out-
ward exercises in this government ; but they condemn the god-
less opinion according to which they thought that by these
works they appeased the wrath of God, and thus cast away
faith. And because no works pacify the conscience, new 87
works, in addition to God's commands, were from time to time
devised [with wicked conscience, as we have seen in the
Papacy]. The people of Israel had seen the prophets sacrifi-
cing on high places [and in groves]. Besides the examples of
the saints especially move the minds of those hoping by similar
works to obtain grace just as these saints obtained it. [But the
Baints believed.] Wherefore, the people began, with wonderful
zeal, to imitate this work, in order that by such a work^ they
might merit remission of sins, grace and righteousness. But
the prophets sacrificed on high places, not, that by these works
they might merit the remission of sins and grace, but because
on these places they taught and accordingly presented there a
testimony of their faith. The people had heard that Abraham 88
bad sacrificed his son. Wherefore they also, in order to appease
God by a most cruel and difficult work, put to death their sons.
But Abraham did not sacrifice his son, with the opinion, that
this work was a price and propitiatory work, for the sake of
which he was accounted righteous. Thus in the Church, the 89
Lord's Supper was instituted, that by remembrance of the
promises of Christ, of which we are admonished in this sign,
faith might be strengthened in us, and we might publicly con-
^ Var. : They might appease the wrath of God.
Ch. m^ Art. VI. LOVE ANB FULFILLING OF THE LAW. 119
fess our faith, and proclaim the benefits of Christ, as Paul says
(1 Cor. 11 : 26) : "As often as ye eat this bread, and drink this
cup, ye do show the Lord's death," etc. But our adversaries
.00 contend that the mass is a work that justifies us ex opere
operato, and removes the guilt and liability to punishment
in those for whom it is celebrated ; for thus writes Gabriel.
Anthony, Bernard, Dominions, Franciscus and other holy 9a
Fathers selected a certain kind of life either for the sake of
study [of more readily reading the Holy Scriptures] or othei
useful exercises. In the mean time they believed that by faith,
they were accounted righteous for Christ's sake, and that God
was gracious to them, not on account of those exercises of their
own. But the multitude since then has imitated not the faith
of the Fathers, but their example without faith, in order that,
by such works,^ they might merit the remission of sins, grace
and righteousness ; they did not believe that they received these
freely on account of Christ as Propitiator. Thus the world c 1
judges of all works, that they are a propitiation, by M'hich God
is appeased ; that they are a price, because of which we are
accounted righteous. It does not know that Christ is Propitia-
tor ; it does not know that by faith we freely attain, that we
are accounted righteous for Christ's sake. And, nevertheless,
since works cannot pacify the conscience, others are continually
chosen, new rites are performed, new vows made, and new
orders of monks formed, beyond the command of God, in order
that some great work may be sought for, which may be set over
against the wrath and judgment of God.
Contrary to Scripture, the adversaries hold these godless 92
opinions concerning works. But to ascribe to our works these .
things, viz. that they are a propitiation, that they merit the
remission of sins and grace, that for the sake of these and not
by faith for the sake of Christ as Propitiator, we are accounted
righteous before God, what else is this but to deny Christ the
honor of Mediator and Propitiator ? Although, therefore, we 93
believe and teach that good works must necessarily be done
(for ilie inchoate fulfilling of the Law ought to follow faith),
nevertheless we ascribe to Christ his own honor. We believe
* Var. (and Germ.) : In order that for the sake of these works, they
tiight be accounted righteous before God. The human mind thus errs
concerning works, because it does not understand the righteousness of
faith. And this error the Gospel reproves, which teaches that men are
accounted righteous not for the sake of the Law, but for the sake of
Christ alone. Christ, however, is apprehended by faith alone; where-
fore, we are accounted righteous by faith alone for Christ's sake. But
the adversaries present in opposition a passage from Corinthians. ot«,
U 97).
120 THE APOLOGY OF THE AUGSBUEG CONFESSION.
and teach that, by faith for Christ's sake, we are accounted
righteous before God, that we are not accounted righteous
because of works without Christ as Mediator, that by works
we do not merit the remission of sins, grace and righteousness,
that we cannot set our works over against the w rath and justice
of God, that works cannot overcome the terrors of sin, but
that the terrors of sin are overcome by faith alone, that only
Christ the Mediator is to be presented by faith against the
wrath and judgment of God. If any one think differently, he 9^
does not give Christ due honor, who has been set forth that he
might be a Propitiator, that through him we might have access
to the Father. We are speaking now of the righteousness, 95
through which we treat with God, not with men, but by which
we apprehend grace and peace of conscience. Conscience, how- 96
ever, cannot be pacified before God, unless by faith alone,
which is certain that God for Christ's sake is reconciled to us,
according to Rom. 5:1: " Being justified by faith, we have
peace ;" because justification is only a matter freely promised
for Christ's sake, and therefore is always received before God
by faith alone.*
Now, then, we will reply to those passages, which the adver- 9 j
saries cite, in order to prove that we are justified by love and
works. From Corinthians (1 Cor. 13 : 2), they cite : " Though
I have all faith, etc., and have not charity, I am nothing." And
ynjy here they triumph greatly. Paul testifies to the entire
Church, they say, that faith alone does not justify. But 98
a reply is easy, since we have shown above what we hold con-
cerning love and works. This passage of Paul requires love.
We also require this. For we have said above,^ that renewal
and the inchoate fulfilling of the Law, ought to exist in us,
according to Jer. 31 : 33 : "I will put my Law in their inward
parts and writ-e it in their hearts." If any one should cast
away love, even though he should have great faith, yet this
faith he will not retain, for he does not retain the Holy Ghost
[he becomes cold and is now again fleshly, without Spirit and
faith ; for the Holy Ghost is not where Christian love and other
fruits of the Spirit are not]. Nor indeed does Paul in this 99
passage treat of the mode of justification, but he writes to those
who, although they have been justified, should be urged to
bring forth good fruits, lest they may lose the Holy Ghost.
The adversaries, furthermore, treat the matter in reverse order, uw
They cite this one passage, in which Paul teaches concerning
fruits; they omit very many other passages, in which in a
regular order he discusses the mode of justification. They
always add a correction to the other passages, which treat of
» II 92-95 omitted in German. * 1 15 sqq.
Ch. IIL, Art. VI. LOVE AND FULFILLING OF THE LAW. 12]
faith, viz. that they ought to be understood as applying to
fides formata} Here they add no correction, that there is
also need of tlie faith that holds that we are accounted right-
eous for the sake of Christ as Propitiator. Thus the adver-
saries exclude Christ from justification, and teach only a right-
eousness of the Law.
But let us return to Paul. No one can infer anything more -oi
from this text than that love is necessary. This we r'onfess.
So also not to commit theft is necessary. But the reasoning
will not be correct, if some one would desire to frame thence
an argument such as this : " Not to commit theft, is necessary.
Therefore, not to commit theft, justifies.'' Because justification
is not the approval of a certain work, but of the entire person.
Hence this passage from Paul does not contradict us ; only the
adversaries must not in imagination add to it whatever they
please. For he does not say that love justifies, but : ["and if I
have not love"] "I am nothing,'' viz. that faith, however
great it may have been, is extinguished. He does not say,
that love overcomes the terrors of sin and of death, that we
can set our love over against the wrath and judgment of God,
that our love satisfies God's Law, that, without Christ as Pro-
pitiator, we have access, by our love, to God, that, by our love,
we receive the promised remission of sins. Paul says nothing
of this. He does not, therefore, think that love justifies ; be-
cause we are justified only when we apprehend Christ as Pro-
pitiator, and believe that, for Christ's sake, God is reconciled
to us. Neither, with the omission of Christ as Propitiator, is
justification even to be dreamed of.^ If there be no need of 102
Christ, if, by our love, we can overcome death, if by our love,
without Christ, as Propitiator, we have access to God, our ad-
versaries may remove the promise concerning Christ, and abol-
jnc ish the Gospel.^ The adversaries corrupt very many pas- 103
sages, because they bring to them their own opinions, and
do not derive the meaning from the passages themselves. For
what difficulty is there in this passage, if we remove the inter-
pretation which the adversaries, who do not understand what
justification is or how it occurs [what faith is, what Christ is,
or how a man is justified before God], of their own accord,
attach to it? The Corinthians, being justified before, had
received many excellent gifts. In the beginning they glowed
with zeal, just as is generally the case. Then dissensions [fac-
* Formula of Concord, Sol. Dec. iii. : I 43, p. 620.
" §1 99-102, much briefer in Germ.
• Var. ; Which teaches that we have access to God through Christ as
Propitiator, and that we are accepted not for the sake of our fulfilling of
the Law, but for Christ's wake (71).
19
122 THE APOLOGY OF THE AUGSBURG (X)NFESSION.
tions and sects] began to arise among them, as Paul indicates ;
they began to dislike good teachers. Accordingly Paul re-
proves them, recalling them to offices of love. Although these
are necessary, yet it would be foolish to imagine that works of
the Second Table, through which we have to do with man and
not properly with God, justify us. But, in justification, we
have to treat with God ; his wrath must be appeased, and con-
science must be pacified with respect to God. None of these
occur through the works of the Second Table.
But they object, that love is preferred to faith and hope. 104
For Paul says (1 Cor. 13:13): "The greatest of these is
charity." Now, it is in accordance with this, that to justify
is the greatest and the chief virtue. Although Paul, in this 105
passage, properly speaks of love towards one's neighbor, and
indicates that love is the greatest, because it has most fruits.
Faith and hope have to do only with God ; but love has infi-
nite offices externally towards men. [Love goes forth upon
earth among the people, and does much good, by consoling,
teaching, instructing, helping, counselling privately and pub-
licly.] Nevertheless we grant to the adversaries tliat love to-
wards God and our neighbor is the greatest virtue, because
the chief commandment is this : " Thou shalt love the Lord
.by God " (Matt. 22 : 37). But how will they infer thence
that love justifies? The greatest virtue, they say, justifies.
By no means. For just as even the greatest or first Law does 106
not justify, so also the greatest virtue of the Law does not
justify.^ But that virtue justifies which apprehends Christ,
which communicates to us Christ's merits, by which we receive
grace and peace from God.^ But this virtue is faith. For as
it has been often said,^ faith is not only knowledge, but much
rather to wish to receive or apprehend those things, which are
offered in the promise concerning Christ. Moreover this obe- 107
dience towards God, viz. to wish to receive the offered prom-
ise, is no less a divine service, Xaxpzia^ than is love. God
wishes us to believe him, and to receive from him blessings,
and this he declares to be true divine service.
*nn. But the adversaries ascribe justification to love, because 108
they everywhere teach and require the righteousness of
the Law. For we cannot deny that love is the highest work
^ Var. adds : For there is no law which accuses us more, and causes our
conscience to be more enraged with God's judgment, than this supreme
Law : " Thou shalt love the Lord thy God with thy whole heart." For
who of the saints, except Christ, dared to boast that he had satisfied this
Law? Therefore the virtue of the Law does not justify, but that virtue.
etc. ' From here to \ 109 the treatment in Germ, and Var. is briefer.
• See I 48. * See \ 49.
I
Cm. riL, Art. VI. LOVE AND FULFILLING OF THE LAW. 123
uf the Law. And human wisdoni looks into the Law, and
seeks in it justification. Accordingly the scholastic doctors,
great and talented men, proclaim this as the highest work of
the Law, and ascribe to this work justification. But deceived
by human wisdom, they did not look upon the uncovered, but
upon the veiled face of Moses, just as the Pharisees, philos-
ophers, Mahometans.^ But we preach the foolishness of the 109
Gospel, in which another righteousness is revealed, viz, that
for the sake of Christ, as Propitiator, we are accounted right-
eous, when we believe that, for Christ's sake, God has been
reconciled to us. Neither are we ignorant how far distant this
doctrine is from the judgment of reason and of the Law.
Nor are we ignorant that the doctrine of the Law concerning
love, is much more specious ; for it is wisdom. But we are
not ashamed of the foolishness of the Gospel. For the sake
of Christ's glory, we defend this, and beseech Christ, by his
Holy Ghost, to aid us, that we may be able to make this clear
and manifest.
The adversaries, in the Confutation, have also cited against no
us Col. 3 : 14 : " Charity which is the bond of perfectness."
From this, they infer, that love justifies, because it renders
men perfect. Although a reply concerning perfection could
here be made in many ways, yet we will simply recite the
meaning of Paul. It is certain that Paul spoke of love to-
wards one's neighbor. Neither must we indeed think that
Paul would ascribe either justification or perfection to the
works of the Second Table, rather than to those of the First.
And if love render men perfect, there will then be no need of
Christ as Propitiator,^ for faith apprehends Christ only as Pro-
pitiator. This, however, is far distant from the meaning of
Paul, who never suffers Christ to be excluded as Propitiator.
Therefore he speaks not of personal perfection, but of them
integrity common to the Church [concerning the unity of the
Church, and the word which they interpret as perfection,
means nothing else than to be not rent]. For, on this ac-
count, he says that love is a bond or connection, to signify
that he speaks of the binding and joining together with each
other, of the many members of the Church. For, just as
in all families and in all states, concord should be nourished
by mutual offices, and tranquillity cannot be retained, unless
* See Art. xv. : 18, p. 208.
' Var. (and Germ.): Moreover Paul teaches that w« are accepted oa
account of Christ, and not on account of the fulfilling of the Law ; for
the fulfilling of tlie Law is not perfect. Therefore since he elsewhere
manifestly denies us perfection, it is not to be thought that he speaks here
of personal perfection.
124 THE APOLOGY OF THE AUGSBURG CX)NFESSION.
men keep secret and forgive certain mistakes among them
selves ; so Paul commands that love exist in order that it may
in the Church preserve concord, bear with the harsher man-
ners of brethren as there is need, keep secret certain less seri-
ous mistakes, prevent the Church from flying apart into vari-
ous schisms ; and enmities and factions and heresies, from aris-
ing from the schisms.
J 07 For concord must necessarily be rent asunder whenever iia
either the bishops impose [without cause] upon the people
heavier burdens, or have no respect to weakness in the people.
And dissensions arise when the people judge too severely
[quickly censure and criticise] concerning the conduct [life
and walk] of teachers [bishops or preachers], or despise the
teachers because of certain less serious faults ; for then both
another kind of doctrine and other teachers are sought after.
On the other hand, perfection, i. e. the integrity of the Church, 113
is preserved, when the strong bear with the weak, when the
people take in good part some faults in the conduct of their
teachers [have patience also with their preachers], when the
bishops make some allowances for the weakness of the people
[know how to exercise forbearance to the people, according to
circumstances, with respect to all kinds of weaknesses and
faults]. Of these precepts of equity, the books of all the 1 14
wise are full, so that, in every-day life, we make many allow-
ances, for the sake of common tranquillity. And of this, Paul
frequently teaches both here and elsewhere. Wherefore the
adversaries argue indiscreetly from the term " perfection," that
love justifies ; while Paul, on the other hand, speaks of com-
mon integrity and tranquillity. And thus Ambrose interprets
this passage : "Just as a building is said to be perfect or en-
tire, when all its parts are fitly joined together with one an-
other.'' Moreover, it is disgraceful for the adversaries to pro- 1 1 [
claim so much concerning love while they nowhere exhibit it.
What are they now doing? They are rending asunder
churches, they are writing laws in blood, and are proposing
to the most clement prince the Emperor, that these should be
promulgated, they are slaughtering priests and other good men, if
any one have [even] slightly intimated that he does not entirely
approve any manifest abuse. [They wish all dead who say a
single word against their godless doctrine.] These things are
not consistent with those encomiums of love, which if the ad-
versaries would follow, the churches would be tranquil and
the state have peace. For these tumults would be quieted, if
the advei-saries would not insist with too much earnestness
upon certain traditions, useless for godliness, most of which
oot even those very persons who most earnestly defend them.
Ch. III., Art. VI. LOVE AND FULFILLING OF THE LAW. 125
observe.* But they easily forgive themselves, and yet do not
likewise forgive others, according to the passage in the poet :
" I forgive myself, Msevius said." But this is farthest distant ii6
from those encomiums of love, which they here recite from
Paul, nor do they, any more than the walls of the houses, un-
derstand the word upon which they insist. From Peter they 117
cite also this sentence (1 Pet. 4:8): " Charity shall cover the
.no multitude of sins." It is evident that Peter speaks also
of love towards one's neighbor, because he joins this pas-
sage to the commandments, by which he commands that they
should love one another. Neither could it have come into the
mind of any apostle, that our love overcomes sin and death,
fhat love is the propitiation, on account of which, to the exclu-
sion of Christ as Mediator, God is reconciled ; that love is
righteousness without Christ as Mediator. For this love, if
there would be any, would be a righteousness of the Law,
and not of the Gospel, because the latter promises to us recon-
ciliation and righteousness, if we believe that, for the sake of
Christ as Propitiator, the Father has been reconciled, and that
the merits of Christ are bestowed upon us. Peter accordingly 1 1 8
nrges us a little before, to come to Christ, that we may be
built upon Christ. And he adds (1 Pet. 2 : 4-6) : " He that
believeth on him shall not be confounded." When God judges
and convicts us, our love does not exempt us from confusion
[from our works and lives, we truly suffer shame]. But faith
in Christ liberates us in these fears, because we know that for
Christ's sake we are forgiven.
Besides, this sentence concerning love is derived from Prov. 119
10 : 12, where the antithesis clearly shows how it ought to be
understood : " Hatred stirreth up strifes ; but love covereth all
sins." It teaches precisely the same thing as that passage of i?,o
Paul taken from Colossians, that if any dissensions would
occur, they should be moderated and settled by considerations
and forbearance. Dissensions, it says, increase by means of
hatred, as we often see that from the most trifling offences
tragedies ])roceed [from the smallest sparks, a great conflagra-
tion arises]. Certain trifling offences occurred between Caius
C^sar and Pompey, in which if the one had yielded a very
little to the other, civil war would not have arisen. But while
each acted from his own hatred, from a matter of no account
the greatest commotions arose. And many heresies in the 121
Church have arisen entirely from the hatred of the teachers.
Therefore it speaks not concerning a person's own faults, l*it
concerning the faults of others, when it says : " Charity cov-
ereth sins," viz. those of others, and that too among men, i, e.
^ Germ, omits from here to ^ 117.
126 THE APOLOGY OF THE AUGSBUKG CONFESSION.
even though these offences occur, yet love keeps them out of
view, forgives, yields and does not carry all tilings to tie ex-
tremity of justice. Peter, therefore, does not mean, that love
merits in God's sight the remission of sins, that it is a pro-
pitiation to the exclusion of Christ as Mediator, that it regen-
erates and justifies, but that it is not morose, hai-sh, intractable
o\Fards men, that it keeps out of view some mistakes of its
2g friends, that it takes in good part even the harsher man-
ners of others, just as the well-known maxim enjoins :
*Be acquainted with, but do not hate the manners of a
friend/' Nor was it without design that the apostle taught 123
so frequently concerning this office, what the philosophers call
imeixeea, equity. For this virtue is necessary for retaining
public harmony, which cannot last unless pastors and Churches
keep out of view and pardon many things.
From James they cite (2 : 24) : " Ye see then how by works 123
a man is justified, and not by faith alone." Nor is any other
passage supposed to be more contrary to our belief. But the
reply is easy and plain. If the adversaries do not attach
their own opinions, concerning the merits of works, the words
of James have in them nothing that is of disadvantage. But
wherever there is mention of works, the adversaries add falsely
their own godless opinions, that by means of good works we
merit the remission of sins ; that good works are a propitia-
tion and price, on account of which God is reconciled to us ;
that good works overcome the terrors of sin and of death;
that good works are accepted in God's sight on account of their
goodness, and that they do not need mercy and Christ as Pro-
pitiator. None of all these things came into the mind of
James, which the adversaries, nevertheless, defend under the
pretext of this passage of James.
In the first place, this must be considered, viz. that this pas- 124
sagb is more against the adversaries than against us. For the
adversaries teach that man is justified by love and works. Of
faith, by which we apprehend Christ as Propitiator, they say
nothing.^ Yea they condemn this faith ; nor do they condemn
it only in sentences and writings, but also by the sword and
capital punishments, they endeavor to exterminate it in the
Church. How much better does James teach who does not
omit faith, or present love in preference to faith, but retains
faith, so that, in justification, Christ may not be excluded as
Propitiator I Just as Paul also, when he treats of the sum
of the Christian life, includes faith and love, 1 Tim. 1:5:
" The end of the commandment is charity out of a pure heart,
and of a good conscience, and of faith unfeigned."
130 Secondly, the subject itself declares that here such 125
works are spoken of, as follow faith, and show that faith
Ch. m., Art. VI, LOVE AND FULFILLING OF THE LAW. 127
is not dead, but living and efficacious in the heart. James,
therefore, did not believe that by good works we merit the re-
mission of sins, and grace. For he speaks of the works of
those who have been justified, who have already been recon-
ciled and accepted, and have obtained remission of sins.
Wherefore the adversaries err, when they argue hence that
James teaches that we merit remission of sins and grace by
good works, and that by our works we have access to God,
without Christ as Propitiator.
Thirdly, James has spoken shortly before concerning rcgen- i:j6
oration, viz. that it occurs through the Gospel. For thus he
says (1:18): " Of his own will, begat he us with the word of
truth, that we should be a kind of first-fruits of his creatures."
When he says that we have been born again by the Gospel
he teaches that we have been born again and justified by faith.
For the promise concerning Christ is apprehended only by
faith when we set it over against the terrors of sin and of
death. James does not, therefore, think that we are born
again by our works.
From these things, it is clear that James does not contra- 127
diet us, who when he censured idle and secure minds that im-
agine that they have faith, although they do not have it, made
a distinction between dead and living faith. He says that that 1 2S
is dead which does not bring forth good works [and fruits of
the Spirit, obedience, patience, chastity, love]; he says that
that is living, which brings forth good works. Furthermore,
we have frequently already shown what we term faith. For
we do not speak of inoperative knowledge [that merely the
history concerning Christ should be known], such as devils
have, but of faith which resists the terrors of conscience and
cheers and consoles terrified hearts [the new light and power,
which the Holy Ghost works in the heart, through which we
overcome the terrors of death, of sin, etc.]. Such faith is (29
neither an easy matter as the adversaries dream, nor a human
power [thought which I can form for myself], but a divine
power, by which we are quickened and by which we overcome
the devil and death. Just as Paul says to the Colossians
(2 : 12), that faith is efficacious through the power of God,
and overcomes death : " Wherein also ye are risen with him
through the faith of the operation of God." Since this faith
is a new life, it necessarily produces new movements and works.
[Because it is a new light and life in the heart, whereby we
obtain another mind and spirit, it is living, productive and
rich in good works.] Accordingly James is right in denying
that we are justified by such a faith as is without works.
When he says that we are justified by faith and works, he 130
certainly does not say that we are born again by works.
1 iS THE APOLOGY OF THE AUGSBUK i CONFESSION.
Neither does he say this, that Christ is paitly our Propitiator,
.oi and our works are partly our propitiation. Neither does
he describe the mode of justification, but only of what
nature the just are, after they have been already justified and
regenerated. [For he is speaking of works whicli should fol-
low faith. There it is well said : He who has faith and good
works is righteous ; not indeed on account of the works, but
for Christ's sake through faith. And as a good tree should
bring forth good fruit, and yet the fruit does not make the tree
good ; so good works must follow the new birth, although they
do not make man accepted before God ; but as the tree must
first be good, so also must man be first accepted before God by
faith for Christ's sake. The works are too insignificant to ren-
der God gracious to us for their sake, if he were not gracious
to us for Christ's sake. Therefore James does not contradict
St. Paul, and does not say that by our works we merit, etc.]
And to be justified signifies here not that from a wicked man 131
a righteous man be made, but to be pronounced righteous in a
forensic sense ;^ as also in the passage (Rom. 2:13): "The
doers of the Law shall be justified." As, therefore, these
words : " The doers of the Law shall be justified," contain
nothing contrary to our doctrine, so too we believe concerning
the words of James : " By works a man is justified, and not
by faith alone," because men having faith and good works, are
certainly pronounced righteous. For, as we have said, the
good works of saints are righteousness, and please on account
of faith. For James commends only such works as faith pro-
duces, as he testifies when he says of Abraham (2 : 21) : " Faith
wrought with his works." In this sense, it is said: "The
doers of the Law are justified," i. e. they are pronounced
righteous who from the heart believe God, and afterwards
have good fruits, which please him on account of faith, and
accordingly are the fulfilment of the Law. These things so 13a
simply spoken contain nothing erroneous, but they are dis-
torted by the adversaries, who arbitrarily attach to them god-
less opinions. For it does not follow hence that works merit
the remission of sins ; that works regenerate hearts ; that works
are a propitiation ; that works please without Christ as Pro-
pitiator ; that works do not need Christ as Propitiator. James
says nothing of these things, which, nevertheless, the adver-
saries shamelessly infer from the words of James.
Certain^ other passages concerning works are also cited 1 33
against us. Luke 6 : 37 : " Forgive and ye shall be for-
^SeeArt. iv.:§§71,72.
* In Germ, and Var. U 133-155 are treated at less length, and in dif-
Jirent order.
Ch. III., Art. VI. LOVE AND FULFILLING OF THE LAW. 129
given." Isa. 58 : 7 [9] : " Is it not to deal thy bread to the
hungry? .... then shalt thou call, and the Lord will an-
swer." Dan. 4 : 24 [27] : " Break oif thy sins, by showing
mercy to the poor." Matt. 5:3: " Blessed are the poor in
spirit ; for theirs is the kingdom of heaven ;" and v. 7 :
"Blessed are the merciful; for they shall obtain mercy."
Even these passages would contain nothing contrary to us, if 134
the adversaries would not falsely attach something to them.
For they contain two things : The one is a preaching either
of the Law or of repentance, which not only convicts those
ioing wrong, but also enjoins them to do what is right ; the
other is a promise which is added. Nor indeed is it said that
sins are remitted without faith, or that works themselves are
a propitiation. Moreover in the preaching of the Law, these 135
two things ought always to be understood, viz. : First that the
Law cannot be observed, unless we have been regenerated by
faith in Christ, just as Christ says (John 15:5): " Without
iqg me ye can do nothing." Secondly, and though at most
some external works can be done, this general judgment :
^ Without faith it is impossible to please God," which inter-
prets the whole Law, must be retained ; and the Gospel must
also be retained, that " through Christ we have access to the
Father" (Heb. 10 : 19 ; Rom. 5:2).
For it is evident that we are not justified by the Law. 136
Otherwise why would there be need of Christ or the Gospel,
if the preaching of the Law alone would be sufficient ? Thus
in the preaching of repentance, the preaching of the Law, or
tlie Word convicting of sin, is not sufficient, because the Law
ivorks wrath, and only accuses, only terrifies consciences, be-
rause consciences never are at rest, unless they hear the voice
of God, in which the remission of sins is clearly promised.
It is accordingly necessary that the Gospel be added that, for
Christ's sake, sins are remitted, and that we obtain remission
of sins by faith in Christ. If the adversaries exclude the
Gospel of Christ from the preaching of repentance, they are
judged aright to be blasphemers against Christ.
Therefore, when Isaiah (1:16-18) preaches repentance: 137
"Cease to do evil; learn to do well; seek judgment, relieve
the oppressed, judge the fatherless, plead for the widow.
Come now and let us reason together, saith the Lord ; though
your sins be as scarlet, they shall be white as snow," the
prophet thus both exhorts to repentance, and adds the prom-
ise. But it would be foolish to consider in such a sentence
only the words: "Relieve the oppressed; judge the father-
less." For he says in the beginning: "Cease to do evil,"
where he censures impiety of heart, and requires faith.
Neither does the prophet say that through the works : " Re-
\1
130 THE APOLOGY OF THE AUGSBURG COJSFESSION.
lieve the oppressed, judge the fatherless," they can merit the
remission of sins ex opere operato, but he wmmands such
works as are necessary in tlie new life. Yet in the mean
time, he means that the remission of sins is received by faith,
and accordingly the promise is added. Thus we must regard 138
all similar passages. Christ preaches repentance when he says :
"Forgive," and he adds the promise: "And ye shall be for-
given " (Luke 6 : 37). Nor indeed does he say this, viz. that,
when we forgive, by this work of ours we merit the remission
of sins ex opere operato, as they term it, but he requires a new
life, which certainly is necessary. Yet in the mean time he
means that the remission of sins is received by faith. Thus
when Isaiah says (58 : 7) : " Deal thy bread to the hungry,'^
he requires a new life. Nor does the prophet speak of this
work alone, but, as the text indicates, of all repentance ; yet, in
the mean time, he intends that remission of sins is received
by faith. For the position is sure,^ and none of the gates of i3(,
hell can overthrow it, that in the preaching of repentance, the
preaching of the Law is not sufficient ; because the Law works
wrath and always accuses. But the preaching of the Gospel
should be added, because thus the remission of sins is granted
us, if we believe that sins are remitted us for Christ's sake.
Otherwise why would there be need of the Gospel, why would
there be need of Christ? This belief ought always to be in
view, in order that it may be opposed to those, who, Christ
being cast aside and the Gospel being blotted out, wickedly
distort the Scriptures to the human opinions, that by our
works we purchase remission of sins.
Thus also in the sermon of Daniel (4 : 24), faith is required, hv
[The words of the prophet, which were full of faith and spirit,
we must not regard as heathenish as those of Aristotle, or any
other heathen. Aristotle also admonished Alexander that he
should not use his power for his own wantonness, but for the
improvement of countries and men. This was written cor-
rectly and well ; concerning the office of king, nothing better
can be preached or written. But Daniel is speaking to his
king, not only concerning his office as king, but concerning
repentance, the forgiveness of sins, reconciliation to God, and
concerning sublime, great, spiritual subjects which far tran-
scend human thoughts and works.] For Daniel did not mean
that the king should only bestow alms, but embraces all re-
pentance when he says: "Break off [Redime, Vulg.] thy
iniquities by showing mercy to the poor," i. e. break off thy
sins by a change of heart and works. But here also faith is
required. And Daniel proclaims to him many things conceru-
* Cf. Formula of Concord, S. D. v. : U 11. 12.
Ch. hi, Abt. VI. LOVE AND FULFILLING OF THE LAW. 13 J
ing the worship of the God of Israel alone, and converts the
king not only to bestow alms, but much more lo faith. Foi
we have the excellent confession of the king concerning the
God of Israel : " There is no other God that can deliver after
jQQ this sort" (Dan. 3:29). Therefore, in the sermon of
Daniel there are two parts. The one part is that which
gives commandment concerning the new life, and the works of
the new life. The other part is that in which Daniel prom-
ises to the king the remission of sins. And this promise of
the remission of sins, is not a preaching of the Law, but a
word that is truly prophetical and evangelical, which Daniel
2ertainly means to be received in faith. For Daniel knew 141
that the remission of sins in Christ was promised not only to
the Israelites, but also to all nations. Otherwise he could not
have promised to the king the remission of sins. For it is
not in the power of man, especially amid the terrors of sin, to
determine, without a sure word of God, concerning God's will,
that he ceases to be angry. And the words of Daniel speak
in his own language still more clearly of repentance, and still
more clearly present the promise: "Redeem thy sins by
righteousness, and thy iniquities by favors toward the poor."
These words teach concerning the whole of repentance. For
they direct him to become righteous, then to do good works,
to defend, as was the duty of a king, those who are miserable
against injustice. But righteousness is faith in the heart. 14a
Moreover sins are redeemed by repentance, i. e. the obligation
or guilt is removed, because God forgives those who repent, as
it is written in Ez. 18 : 21, 22. Nor are we to infer hence
that he forgives on account of works that follow, on account
of alms; but on account of his promise he forgives those who
apprehend his promise. Neither do any apprehend his prom-
ise, except those who truly believe, and by faith overcome sin
and death. The regenerate ought to bring forth fruits worthy
of repentance, just as John says (Matt. 3 : 8). The promise,
therefore, was added : " So, there will be healing for thy of-
fences" (Dan. 4 : 24). Jerome here adds to the matter a par- 143
tide of doubt,^ and in his commentaries contends much more
unwisely that the remission of sins is uncertain. But let us
remember that the Gospel certainly promises the remission of
sins. And to deny that the remission of sins ought certainly
to be promised, would be to remove the Gospel entirely. Let
us therefore dismiss Jerome concerning this passage. Al-
though the promise is displayed even in the word " redeem."
For it signifies that the remission of sins is possible, that sins
can be redeemed, L e. that their obligation or guilt can be re-
* Jerome translates it : " Perhaps God will remit thy sins."
132 THE APOLOGY OF THE AUGSBURG CONFESSION
moved, or the wrath of God appeased. But our adversaries,
overlooking the promises, everywhere consider only the pre-
cepts, and attach falsely the human opinion, that remission
occurs on account of works, although the text does not say this,
but much rather requires faith.^ For wherever a promise is,
there faith is required. For a promise cannot be received un-
less by faith.
-04 But works meet the sight of men. Human reason i^
naturally admires these, and because it discerns only
works, and does not understand or consider faith, it dreams
accordingly that these works merit remission of sins, and jus-
tify. This opinion of the Law inheres by nature in men's
minds, neither can it be expelled, unless when we are divinely
taught. But the mind must be recalled from such carnal 145
opinions to the Word of God, We see that the Gospel and
the promise concerning Christ, have been presented to us.
When therefore, the Law is preached, when works are en-
joined, we should not be ashamed of the promise concerning
Ohrist. But the latter must first be apprehended, in order that
we may be able to produce good works, and our works may
please God, as Christ says (John 15:5): " Without me, ye can
do nothing.'^ Therefore, if Daniel would have used such
words as these : " Redeem your sins by repentance,^' the adver-
saries would take no notice of this passage. But since he has
actually proclaimed this in other words, the adversaries dis-
tort his words and apply them against the doctrine of grace
and faith, although Daniel meant most especially to include
faith. Thus, therefore, we reply to the words of Daniel, that, 146
inasmuch as he is preaching repentance, he is teaching not only
of works, but also of faith, as the narrative itself in the con-
text testifies. Secondly, because Daniel clearly presents the
promise, he necessarily requires faith which believes that sins
are freely remitted by God. Although therefore in repentance
he mentions works, yet Daniel does not say that by these works
we merit remission of sins. For Daniel speaks not only of the
remission of the punishment ; because remission of the pun-
ishment is sought for in vain, unless the heart first receive
the remission of guilt. Besides if the adversaries understand 147
Daniel as speaking only of the remission of sins, this passage
will prove nothing against us ; because it will thus be neces-
sary for even them to confess, that the remission of sin and
* The Var. continues : It is philosophical to seek in Daniel's discourse
for nothing hut an exhortation concerning the proper administration of
the government ; it is pharisaic to feign that the remission of sins occurs
because of this work. But it so happens; works naturally meet the
tight, etc.
Ch. III., Art. VI. - LOVE AND FULFILLING OF THE LAW. 13 S
free justification precede. Afterwards even we concede that
the punishments by which we are cliastised, are mitigated by
our prayers and good works, and finally by our entire repent-
ance, according to I Cor. 11 :31: "For if we would judge
ourselves, we should not be judged." And Jer. 15:19:
'*If thou return, then will I bring thee again." And Zech.
1:3: "Turn thee unto me, and I will turn unto you."
And Ps. (49, Vulg.) 50: 15: "Call upon me in the day of
trouble."
liCt us, therefore, in all our encomiums upon works, and in 148
the preaching of the Law, retain this rule : that the Law is
not observed without Christ. As he himself has said : " With-
out me, ye can do nothing." Likewise that : " Without faith,
it is impossible to please God " (Heb. 11 : 6). For it is very
certain that the doctrine of the Law is not intended to remove
the Gospel, and to remove Christ as Propitiator. And let the
Pharisees our adversaries be cursed, who so interpret the Law
as to ascribe the glory of Christ to works, viz. that they are a
propitiation, that they merit the remission of sins. It follows,
therefore, always that works are thus praised, because they are
.or pleasing on account of faith, as works, do not please with-
out Christ as Propitiator. "By him we have access to
God" (Rom. 5 : 2), not by works without Christ as Mediator.
Therefore, when it is said (Matt. 19:17): " If thou wilt enter 149
into life, keep the commandments," we must believe that with-
out Christ the commandments are not kept, and without him
cannot please. Thus in the Decalogue itself, in the First Com-
mandment (Ex. 20 : 6) : " Showing mercy unto thousands of
them that love me and keep my commandments," the most
glorious promise of the Law is added. But this Law is not
observed without Christ. For it always accuses the conscience,
which does not satisfy the Law, and, therefore, in terror, it flies
from the judgment and })unishment of the Law. " Because
the Law worketh wrath" (Rom. 4 : 15). Man observes the
Law, however, when he hears that for Christ's sake God is
reconciled, even though we cannot satisfy the Law. When by
this faith, Christ is apprehended as Mediator, the heart finds
rest, and begins to love God and observe the Law, and knows
that now, because of Christ, as Mediator, it is ])leasing to God,
even though the inchoate fulfilling of the Law be far from
perfection, and be very impure. Thus we must judge also 150
concerning the preaching of repentance. For although in tlie
doctrine of repentance, the scholastics have said nothing at all
concerning faith, yet we think that none of our adversaries is
BO mad as to deny that absolution is a voice of the Gospel.^
» Cf. Apology, Art. xi. : ^ 59, p. 165.
134 THE APOLOGY OF THE AUGSBURG CONFESSION.
Absolution besides ought to be received by fai'th, in order that
it may cheer the terrified conscience.
Therefore the doctrine of repentance, because it not only 1 5
commands new works, but also promises the remission of sins,
necessarily requires faith. For the remission of sins is not
received unless by faith. Therefore, in those passages that
refer to repentance, we should always understand that not only
works, but also faith is required, as in Matt. 6 : 14 : " For if
ye forgive men their trespasses, your heavenly Father will also
forgive you." ^ Here a work is required, and the promise of
the remission of sins is added ,^ which does not occur on ac-
count of the work, but through faith on account of Christ.
Just as Scripture testifies in many passages. Acts 10 : 43 : 15:
" To him give all the prophets witness that through his name,
whosoever believeth in him shall receive remission of sins f
and 1 John 2:12: " Your sins are forgiven you for his name's
sake;" Eph. 1:7: "In whom we have redemption through
his blood, the forgiveness of sins." Although what need is 1 53
there to recite testimonies ? This utterance itself is peculiar
to the Gospel, viz. that for Christ's sake, and not for the sake
of our works, we obtain by faith remission of sins. Our ad-
versaries endeavor to suppress this word of the Gospel, by
means of distorted passages which contain the doctrine of the
Law, or of works. For it is true that in the doctrine of re-
pentance, works are required ; because certainly a new life is
required. But here the adversaries wrongly add that, by such
works, we merit the remission of sins or justification. And ii;4
yet Christ often connects the promise of the remission of sins
to good works, not because he means that good works are a
propitiation, for they follow reconciliation ; but for two rea-
sons : One is because good fruits ought necessarily to follow.
Therefore he admonishes, that, if good fruits do not follow,
the repentance is hypocritical and feigned. The other reason
is, because we have need of external^ signs of so great a prom-
ise, because a conscience full of fear has need of manifold con-
* Luther in a copy of the edition of 1531 made the following marginal
note : We cannot remit, unless it first be remitted to us, and the Holy
Ghost be sent us. Otherwise it is known as " Forgiving, but not for-
getting."
' Var. continues : Nor must we here reason that our act of pardoning
merits ex opere operato that sins be remitted to us. For Christ does not
say this. But just as Christ connects the promise of the remission of
sins to other sacraments, so also he connects it to good works, etc.
• Luther wrote on the margin of the copy sent him by Melanchthon in
1531 : Internal too ; for when our heart does not convict us, we know that
^e ^re the children of God.
(^H. III., Art. VI. LOVE AND FULFILLING OF THE LAW. 135
solation. As, therefore, Baptism and the Lord's Supper are 155
signs that continually admonish, cheer and encourage despond-
ing minds, to believe the more firmly that their sins are for-
given ; so the same promise is written and portrayed in good
works, in order that these works may admonish us to believe
the more firmly. And those who produce no good works, do
not excite themselves to believe, but despise these promises.
The godly, on the other hand, embrace them, and rejoice that
they have the signs and testimonies of so great a promise.
Accordingly they exercise themselves in these signs and testi-
monies. Just as, therefore, the Lord's Supper does not justify
us ex opere operato without faith, so alms do not justify us
without faith ex opere operato.
So also the address of Tobias (4:11) ought to be received : 156
"Alms free from every sin, and from death." We will not
say that this is hyperbole, although it ought thus to be re-
ceived, so as not to detract from the praise of Christ, whose
prerogative it is to free from sin and death. But we must
recur to the rule that without Christ the doctrine of the Law
is of no profit. Therefore those alms please God which fol- 1 57
low reconciliation or justification, and not those which precede.
Therefore they free from sin and death, not ex opere operato,
but, as we have said above concerning repentance, because we
ought to embrace faith and its fruits, so^ here we must say
concerning alms, that this entire newness of life saves [that
they please God, because they occur in believers]. Alms also
joD are the exercises of faith, which receives the remission of
sins, and overcomes death, while it exercises itself more
and more, and in these exercises receives strength. We grant
also this, that alms merit many favors from God [but they
cannot overcome death, hell, the devil, sins, and give the con-
science peace (for this must occur alone through faith in
Christ)], mitigate punishments, and that they merit our de-
fence in the dangers of sins and of death, as we have said a
little before concerning repentance in general.
And the address of Tobias, regarded as a whole, shows that i ^f
faith is required before alms (4:5): " Be mindful of the Lord
thy God all thy days." And afterwards (v. 19): "Bless the
Lord thy God always, and desire of him that thy ways be
directed." This, however, belongs properly to that faith of
which we speak, which believes that God is reconciled to it
because of his mercy, and which wishes to be justified, sancti-
fied and governed by God. But our adversaries, charming 1 55
men, pick out mutilated sentences, so as to impose upon those
* In the Var. and Germ, the discussion from this point to § 158 is in fi
different order and partly in other words.
136 THE APOLOGY OF THE AUGSBURG CONFESSION.
who are unskilled. Afterwards they attach something from
their own opinions. Therefore, entire passages are to be re-
quired, because, according to the common precept, it is inequi-
table, when any single clause is presented, to judge or reply,
unless the entire Law be thoroughly examined. And when
entire passages have been produced, they very frequently bring
with themselves an interpretation.^
Luke 11 : 41 is also cited in a mutilated form, viz. : "Give ;6c
alms of such things as ye have ; and behold all things are clean
unto you." The adversaries are very stupid. For as often as
we say that to the preaching of the Law, there should be added
the Gospel concerning Christ, because of whom good works are
pleasing, they yet everywhere teach that, Christ being excluded,
justification is merited by the works of the Law. When this i6i
entire passage is produced, it will show that faith is required.
Christ rebukes the Pharisees who think that they are cleansed
before God, L e. that they are justified by frequent ablutions.
Just as some Pope or other^ says of the sprinkling of the water
mingled with salt, that " it sanctifies and cleanses the people ;"
lind the gloss says that it cleanses from venial sins. Such also
were the opinions of the Pharisees which Christ reproved, and
to this feigned cleansing he opposes a double cleanness, the one
inner, the other outward. He bids them to be cleansed in
wardly [(which occurs only through faith)], and adds concern
ing the outward cleanness : " Give alms of such things as yf^
have ; and behold all things are clean unto you." The adver- i Jj
saries do not apply aright the universal particle, " all things "/
for Christ adds this conclusion to both members : " All things
will be clean unto you, if you will be clean within, and will
outwardly give alms." For he indicates that outward cleanness
is to be referred to works commanded by God, and not to hu-
man traditions, such as the ablutions were at that time, and the
^07 daily sprinkling of water, the vesture of monks,^ the dis-
tinctions of food, and similar acts of ostentation are now.
But the adversaries distort the meaning, by transposing, by
sophistry, the universal particle to only one part : " All
things will be clean to those having given alms." Yet Peter i5;»
says (Acts 15:9) that hearts are purified by faith. And when
this entire passage is regarded, it presents a meaning harmoni-
* Var. omits 1 159.
' Ascribed falsely to Alexander I. in Gratian^s Decretals.
• Var. continues : As if any one would infer : Andrew is present ; there-
fore all the apostles are present. Wherefore in the antecedent, both
members ought to be joined : Believe and give alms ; thus all things wiU
De pure. For Scripture elsewhctre says : " By faith," etc. Wherefore if
hearts, etc.
Oh. III., Art. Vi. LOVK AND FULi^ii^LUNU 'Jb iHE LAW. 137
zing with the rest of Scripture, that, if the hearts are cleansed,
and then outwardly alms are added, i. e. all the works of love,
they are thus entirely clean, L e, not only within, but also with-
out. In the second" place, why is not the entire discourse added
to it? There are many parts of tlie reproof, some of which
give commandment concerning faith, and others concerning
%vorks. Nor is it the part of a candid reader to pick out the
commands concerning works, while the passages concerning
faith are omitted.^
Lastly,^ readers are to be admonished of this, viz. that the 164
adversaries give the worst advice to godly consciences, when
they teach that by works the remission of sins is merited, be-
cause conscience in acquiring remission through works cannot
be confident that a work will satisfy God. Accordingly it is
always tormented, and continually devises other works, and
other acts of worship, until it altogether despairs. This course
is described by Paul, Rom. 4 : 5, where he proves that the
promise of righteousness is not made because of our works,
because we could never determine that we had a reconciled
God. For the Law always accuses. Thus the promise would
be in vain and uncertain. He accordingly concludes that this
promise of the remission of sins and of righteousness is re-
ceived by faith, not on account of works. This is the true,
simple and genuine meaning of Paul, in which the greatest
consolation is offered godly consciences, and the glory of Christ
is shown forth, who certainly was given to us for this pur-
pose, viz. that through him we might have grace, righteousness
and peace.
Thus far we have reviewed the principal passages which the 165
adversaries cite against us, in order to show that faith does not
justify, and that we merit, by our works, remission of sins and
grace. But we hope that we have shown clearly enough to
godly consciences, that these passages are not opposed to our
doctrine ; that the adversaries wickedly distort the Scriptures
to their opinions ; that the most of the passages which they
cite have been garbled ; that, while omitting the clearest pas-
sages concerning faith, they only select from the Scriptures
passages concerning works, and even these they distort ; that
everywhere they add certain human opinions to that which
^ Var. : There are some [meaning Erasmus] who interpret : Give alms,
and all things are clean, etc. as irony. For Christ seems to censure^ by
means of irony, the vain persuasion of the Pharisees, who, although they
had minds subject to the worst covetousness, meanwhile trusted that by
giving alms they would be pure demigods. This interpretation is not
absurd, and has nothing in it that conflicts with Scripture.
=« In treating H 164-237, the Var. and Germ, are both briefer and follow
another order.
IS
138 THE APOLOGY OF THE AUGSBUKG CONFESSION.
the words of Scripture say ; that they teach the Law in such
a manner as to suppress the Gospel concerning Christ. For i66
the entire doctrine of the adversaries, is, in part, derived from
human reason, and, in part, a doctrine of the Law, not of the
Gospel. For they teach two modes of justification, of which
the one has been derived from reason, and the other from the
Law, not from the Gospel, or the promise concerning Christ.
The former mode of justification^ with them, is that they 167
teach that, by good works, men merit grace both de congruo
and de condigno. This mode is a doctrine of reason, because
reason, not seeing the uncleanness of the heart, thinks that it
pleases God thus, if it perform good works, and in addition,
other works and other acts of worship are constantly devised,
by men in great peril, against the terrors of conscience. The
jog heathen and the Israelites slew humah victims, and un-
dertook many other most painful works, in order to ap-
pease God's wrath. Afterwards, orders of monks were de-
vised, and these vied with each other in the severity of their
observances against the terrors of conscience and God's wrath.
And this mode of justification, because it is rational, and is
altogether occupied with outward works, can be understood,
and to a certain extent be afforded. And to this the canonists
have distorted the misunderstood Church ordinances, which
were enacted by the fathers for a far different purpose, namely,
not, that, by these works, w^e should seek after righteousness,
but that, for the sake of mutual tranquillity among men, there
might be a certain order in the Church. In this manner, they
also distorted the sacraments, and most especially the mass,
through which they seek ex opere operato righteousness, grace
and salvation.
Another mode of justification^ is handed down by the scho- \6^
lastic theologians, when they teach that we are righteous
through a habit infused by God, which is love, and that, aided
by this habit, we observe the Law of God outwardly and in-
wardly, and that this fulfilling of the Law is worthy of grace
and of eternal life. This doctrine is plainly the doctrine of
the Law. For that is true which the Law says : " Thou shalt
love the Lord thy God," etc. (Deut. 6 : 5.) " Thou shalt love
thy neighbor" (Lev. 19 : 18). Love is, therefore, the fulfill-
ing of the Law.
But it is easy for a Christian to judge concerning both 169
modes; because both modes exclude Christ, and are, therefore,
to be rejected. In the former, which teaches that our works
area propitiation for sin, the impiety is manifest. The latter
» Apology, Art. iv., § 9, p. 88.
' Apology, Art. iv., § 17, sqq., p. 89.
Ch. m., Art. VI. LOVE AND FULI^ILLING OF THE LAW. 139
mode contains much that is injurious. It does not teach that,
when we are born again, we avail ourselves of Christ. It does
not teach that justification is the reniission of sins. It does
not teach that we attain the remission of sins before we love ;
but falsely represents that we elicit the act of love,^ through
which we merit remission of sins. Nor does it teach that by-
faith in Christ we overcome the terrors of sin and death. It
falsely represents that, by their own fulfilling of the Law,
without Christ as Propitiator, men come to God. Afterwards,
it represents that this very fulfilling of the Law, without
Christ as Propitiator, is righteousness worthy of grace and
eternal life, while nevertheless scarcely a weak and feeble
fulfilling of the Law occurs even in saints.
But if any one will only reflect upon it, that the Gospel 170
has not been given in vain to the world, and that Christ has
not been promised, set forth, has not been born, has not suf-
fered, has not risen again in vain, he will most readily under-
stand that we are justified not from reason or from the Law.
In regard to justification, we, therefore, are compelled to dis-
sent from the adversaries. For the Gospel shows another
mode ; the Gospel compels us to avail ourselves of Christ in
justification ; it teaches that through him, we have access to
God by faith ; it teaches that we ought to set him as Mediator
and Propitiator over against God's wrath ; it teaches that, by
faith in Christ, the remission of sins and reconciliation are re-
ceived, and the terrors of sin and of death overcome. Thus 171
Paul also says that righteousness is not of the Law, but of the
promise, in which the Father has promised that he wishes to
forgive, that for Christ's sake he wishes to be reconciled. This
promise, however, is received by faith alone, as Paul testifies,
Rom. 4 : 13. This faith alone receives remission of sins, jus-
tifies and regenerates. Then love and other good fruits fol-
low. Thus therefore we teach, that man is justified, as we
have above said, when conscience, terrified by the preaching of
repentance, is cheered and believes that for Christ's sake it has
a reconciled God. " This faith is counted for righteousness,"
Rom. 4 : 3, 5. And when in this manner the heart is cheered i?;
and quickened by faith, it receives the Holy Ghost, who renews
us, so that we are able to observe the Law ; so that we are able
to love God and the Word of God, and to be submissive to
God in afiBictions ; so that we are able to be chaste, to love our
neighbor, etc. Even though these works are far distant from
the perfection of the Law, yet they please on account of faith,
by which we are accounted righteous, because we believe that
for Christ's sake we have a reconciled God. These things are
^ Apology, Art. ii., glS.* Art. iv., g 9.
140 THE APOLOGY OF THE AUGSBURG CONFESSION.
plain, and in harmony with the Gospel, and can be understood
by persons of sound mind. And from this foundation, it can 173
easily be decided wherefore we ascribe justification to faith, and
not to love; although love follows faith, because love is the
fulfilling of the Law. But Paul teaches that we are justified
not from the Law, but from the promise, which is received
only by faith. For we ueither come to God without Christ as
Mediator, nor receive remission of sins for the sake of our
love, but for the sake of Christ. Likewise we are not able to 174
love God while he is angry, and the Law always accuses us,
always manifests to us an angry God. Therefore, by faith we
must first apprehend the promise, that for Christ's sake the
Father is reconciled and forgives. Afterwards we begin to 175
observe the Law. Our eyes are to be cast away from human
reason, away from Moses upon Christ, and we are to believe
that Christ has been given for us, in order that, for his sake,
we may be accounted righteous. In the flesh we never satisfy
the Law. Thus therefore we are accounted righteous, not on
account of the Law, but on account of Christ, because his
merits are granted us, if we believe on him. If any one 176
therefore has considered these foundations, that we are not
justified from the Law, because human nature cannot observe
the Law of God, and cannot love God ; but, that we are jus-
tified from the promise, in which, for Christ's sake, reconcilia-
^oQ tion, righteousness and eternal life have been promised;
he will easily understand that justification must neces-
sarily be ascribed to faith, if he only will reflect upon the fact,
that it is not in vain that Christ has been promised and set
forth, that he has been born and has suffered and been raised
again ; if he will reflect upon the fact, that the promise of
grace in Christ is not in vain, that it was made immediately
from the beginning of the world, apart from and beyond the
Law ; if he will reflect upon the fact that the promise should
be received by faith, as John says (1 Ep. 5 : 10, sq.) : " He
that believeth not God, hath made him a liar ; because he be-
lie veth not the record that God gave of his Son. And this
IS the record, that God hath given to us eternal life, and this
life is in his Son. He that hath the Son, hath life ; and he
that hath not the Son of God, hath not life." And Christ
says (John 8 : 36) : " If the Son therefore shall make you
free, ye shall be free indeed." And Paul (Rom. 5:2): "By
whom also we have access to God ;" and he adds : " By faith."
By faith in Christ, therefore, the promise of remission of sins
and of righteousness is received. Neither are we justified
before God, from reason or from the Law,
These things are so plain, and so manifest that we wonder 177
that the madness of the adversaries is so great as to call them
I
G&. nr^ /.RT. VI. LOVE AND ]<^ULFILLING OF THE LAW. HI
into doubt. The proof is manifest that, since we are justified
before God not from the Law, but from the promise, it is
necessary to ascribe justification to faith. What can be op-
posed to this proof, unless some one wish to abolish the entire
Gospel, and the entire Christ? The glory of Christ becomes 178
more brilliant, when we teach that we avail ourselves of him
as Mediator and Propitiator. Godly consciences see that in
this doctrine the most abundant consolation is offered to them,
viz. that th'^y ought to believe and most certainly rely upon
the fact tb.'-t they have a reconciled Father, for Christ's sake,
and not for ^ he sake of our righteousness ; and that, nevertheless,
Christ aid.^ us, so that we are able to observe also the Law.
Of such b.i rssings as these, the adversaries deprive the Church, 175
when thev condemn, and endeavor to efface the doctrine con-
cerning tie righteousness of faith. Therefore let all well-dis-
posed mir.ds beware of consenting to the godless counsels of the
adversari'BS. In the doctrine of the adversaries concerning
jintification, no mention is made of Christ, and how we ought
to Get him over against the wrath of God ; as though indeed
we were able to overcome the wrath of God by means of love,
or to love an angry God. In regard to these things, con- 1 8c
sciences are left in uncertainty.* For if they ought to know
that thoy have a reconciled God for the reason that they love,
and th.'it they observe the Law, they must needs always"^ doubt
whether they have a reconciled God; because they either do
not notice this love, as the adversaries acknowledge, or they
certainly feel that it is very small ; and much more frequently
do th^iy feel that they are angry at the judgment of God, who
suppresses human nature with many terrible evils, with trou-
bles of this life, the terrors of eternal wrath, etc. When,
therefore, will conscience be at rest, when will it be pacified?
When in this doubt, and in these terrors, will it love God ?
What else is the doctrine of the Law, but a doctrine of despair ?
And let any one of our adversaries come forward who can i3i
teach us concerning this love, how he himself loves God.
They do not at all understand what they say ; they only echo,
just like the walls of a house, the little word " love," without
understanding it. So confused and obscure is their doctrine,
it not only transfers the glory of Christ to human works, but
also leads consciences either to presumption or to despair. But 18a
ours, we hope, is readily understood by pious minds, and
brings godly and salutary consolation to 'terrified consciences.
For as the adversaries fallaciously object that also manv wicked
men and devils believe, we have frequently already said that
we speak of faith in Christ, i. e. of faith in the remission of
Cf. §164; §1198-200.
142 THE APOLOGY OF THE AUGSBUKG CONFESSION.
bins, of faith which truly and heartily assents to the promise
of grace. This is not brought about without a great struggle
in human hearts. And men of sound mind can easily judge,
that the faith which believes that we are cared for by God, and
that we are forgiven and hearkened to by him, is a matter
above nature. For, of its own accord, the human mind makes
no such decision concerning God. Therefore, this faith, of
whi(h we speak, is neither in the wicked, nor in devils.
Furthermore if any sophist cavils that righteousness is in i8
the wi 1, and therefore it cannot be ascribed to faith, which is
in the intellect, the reply is easy, because in the sc^hools even
such persons acknowledge that the will commands the intellect
to assent to the Word of God. We say also more clearly :
Just as the terrors of sin and death are not only thoughts of
the intellect, but also horrible movements of the will fleeing
God's judgment; so faith is not only knowledge, in the intel-
lect, but also confidence, in the will, i. e. it is to wish and to
receive that which is offered in the promise, viz. reconciliation
and remission of sins. Scripture thus uses the term "faith," 184
as the following sentence of Paul testifies (Rom. 5:1): " Be-
ing justified by faith, we have peace with God." Moreover in
this passage, to justify^ signifies, according to forensic usage, to
acquit a guilty one, and declare him righteous ; but on account
of the righteousness of another one, viz. of Christ, which,
righteousness of another is communicated to us by faith.
Therefore since in this passage our righteousness is the impu- 185
tation of the righteousness of another, we must here speak
concerning righteousness, otherwise than when in philosophy
or in a civil court we seek after the righteousness of one's own
work, which certainly is in the will. Paul accordingly says,
1 Cor. 1 : 30 : " Of him are ye in Christ Jesus, who of God
is made unto us wisdom, and righteousness, and sanctification,
and redemption." And 2 Cor. 5 : 28 : " He hath made him
to be sin for us, who knew no sin ; that we might be made the
righteousness of God in him." But because the righteousness iSb
of Christ is given us by faith, faith is for this reason right-
* Var. thus presents U 184-186 : Secondly, justification signifies here to
be accounted righteous. But God does not account man righteous as in
a civil court or in philosophy man is accounted righteous, because of the
righteousness of his own work which is ascribed correctly to the will;
but he accounts man righteous t]irough mercy for Christ's sake, if any
one only apprehend this by faith. Wherefore faith can be called right-
eousness, because it is that which, to speak with Paul, " is imputed for
righteousness " to whatever part of man it be referred ; for this does not
hinder divine imputation. Although we indeed refer this faith to the
»rill ; for it is to will and to receive the promise of Christ.
Ch. III., Art. VI. LOVE AND FULFILLING OF THE LAW. 143
J-/N eousness in us imputatively, ^. e. it is that by whi(;h we
are made accepted by God, on account of the imputation
and ordinance of God, as Paul says (Rom. 4 : 3, 5) : " Faith
is reckoned for righteousness." Although on account of cer- 187
tain captious persons, we must say technically : Faith is truly
righteousness, because it is obedience to the Gospel. For it is
evident that obedience to the command of a superior, is truly
a species of distributive justice. And this obedience to the
Gospel, is reckoned for righteousness, so that, only on account
of this, because by this we apprehend Christ as Propitiator,
good works, or obedience to the Law, are pleasing. For we do
not satisfy the Law, but, for Christ's sake, this is forgiven us,
as Paul says (Rom. 8:1): " There is therefore now no con-
demnation to them Avhich are in Christ Jesus.'' This faith
gives God the honor, gives God that which is his own, in this,
that in receiving the promises it obeys him. Just as Paul also 188
says (Rom. 4 : 20) : " He staggered not at the promise of God
through unbelief; but was strong in faith, giving glory to
God." Thus the worship and divine service of the Gospel, is
to receive from God gifts ; on the contrary, the worship of
the Law, is to oifer and present our gifts to God.* We can,
however, offer nothing to God, unless first we have been recon-
ciled and born again. This passage, too, brings the greatest
consolation ; as the chief worship of the Gospel is to wish to
receive remission of sins, grace and righteousness. Of this 189
worship, Christ says, John 6 : 40 : " This is the will of him
that sent me, that every one which seeth the Son, and believ-
eth on him, may have everlasting life." And the Father says
(Matt. 17 : 5) : "This is my beloved Son, in whom I am well
pleased ; hear ye him." The adversaries speak of obedience 19c
to the Law ; they do not speak of obedience to the Gospel :
and yet we cannot obey the Law, unless, through the Gospel,
we have been born again, since we cannot love God, unless the
remission of sins have been received. For as long as we feel 191
that he is angry with us, human nature flees from his wrath
and judgment. If any one should make a cavil such as this:
If there be faith, which wishes those things which are offered
in the promise, the habits of faith and hope seem to be con-
founded, because hope is that which expects promised things;
to this we reply, that these dispositions cannot in reality be
severed, in the manner that they are divided by idle specula-
tions in the schools. For in the Epistle to the Hebrews, faith
is defined as " the substance " [^expedatio] " of things hoped
for" (Heb. 11:1). If any one wish a distinction to be made,
we say that the object of hope is properly a future event, but
* Apology, Art. iv. 2 49, p. 96.
144 THE APOLOGY OF THE AUGSBUEG CONFESSION.
that faith exists concerning future and present things, and re-
oeives in the present the remission of sins offered in the prom-
ise. [What is the difference between faith and hope? An-
swer: Hope expects future blessings and deliverance from
trouble ; faith receives the present reconciliation, and concludes
in the heart, that God has forgiven my sins, and^ that he is
now gracious to me. And this is a noble service of God,
which serves God by giving him the honor, and by esteeming
his mercy and promise so sure, that, without merit, we can re-
ceive and expect from him all manner of blessings. And in
this service of God, the heart should be exercised and in-
crease ; of which the foolish sophists know nothing.]
From these statements, we hope that it can be suffici- 192
ently understood, both what faith is, and that we are com-
pelled to hold that by faith we are justified, reconciled and
regenerated ; inasmuch as we wish to teach the righteousness
01 the Gospel, and not the righteousness of the Law. For
those who teach that we are justified by love, teach the right-
eousness of the Law, and do not teach us in justification to
avail ourselves of Christ as Mediator. These things also are 193
manifest, viz. that not by love, but by faith, we overcome the
terrors of sin and death, that we cannot oppose our love and
fulfilling of the Law to the wrath of God, because Paul says,
(Rom. 5:2): "By Christ we have access to God by faith."
We urge this sentence so frequently, because of its perspicuity.
For it shows most clearly the state of the whole case, and
when carefully considered can teach abundantly concerning
the whole matter and can console well-disposed minds. Ac-
cordingly it is of advantage to have it at hand and in sight,
not only that we may be able to oppose it to the doctrine of
our adversaries, who teach that we come to God not by faith,
but by love and merits without Christ as Mediator ; and, at
the same time that, when in fear, we may cheer ourselves and
exercise faith. This is also manifest, that without the aid of 194
Christ we cannot observe the Law, as he himself says (John
15 : 5) : " Without me ye can do nothing." Accordingly, be-
fore we observe the Law, our hearts must be born again by faith.
j^ Hence it can also be understood why we find fault with 195
the doctrine of the adversaries concerning merit condigni}
The decision is very easy ; because they do not make mention
of faith, that we please God by faith for Christ's sake, but
they falsely state that good works, wrought by the aid of the
habit of love, constitute a righteousness worthy by itself to
please God, and worthy of eternal life ; and that they have
CO need of Christ as Mediator. What else is this than to 196
* Of: Apology, iv. 2 19, p. 90.
Ch. 1 1 1 ., A RT. \' I . LO \- 1^ A N D 1 L- i . I'M L LI XG OV T HP: LA W. I Ifi
transfer the glory of Christ to our works, viz. that we please
God because of our works, and not because of Christ. But
this is also to rob Christ of the glory of Mediator, who is
Mediator perpetually, and not merely in the beginning of jus-
tification. Paul also says (Gal. 2 : 17) that if one justified in
Christ have need afterwards to seek righteousness elsewhere,
he affirms of Christ that he is a minister of sin, i. e., that he
does not fully justify. And most absurd is that which the 197
adversaries teach, viz. that good works merit grace de condignOy
as though ijideed after the beginning of justification, if con-
science terrify, as is ordinarily the case, grace must be sought
through a good work, and not by faith in Christ.
Secondly,^ the doctrine of the adversaries leaves consciences 198
* Var. (and Germ.) : And see what follows from the opinion of the adver-
saries. If we ought to believe that Christ has merited only the prima
gratia, as they call it, and that we afterwards are accepted and merit
eternal life by our fulfilling of the Law, when will consciences be pacified?
[Germ.: Hearts or consciences will be pacified neither at the hour of
deai)i, nor at any other time, nor can they build any more upon certain
ground.] When will they know for a certainty that they have a propitious
God ? For the Law always accuses us [Germ. : For God's Law is not a
matter of pleasantry; it accuses consciences outside of Christ], as Paul
says (Rom. 4 : 15) : " The Law worketh wrath." Thus it will happen that
if consciences feel the judgment of the Law, they will rush into despair.
Paul says : " Whatsoever is not of faith is sin " (Rom. 14 : 23). But
these persons will do nothing from faith, if they will know that God is
gracious to them only when they have at length fulfilled the Law. They
will always doubt whether the Law have been satisfied, yea, they will under-
stand that it has not been satisfied. Accordingly they will never be sure
that they have a gracious God, and that they are hearkened to. Therefore
they will never love, they will never truly worship God. What else are
such hearts but hell itself, since they are full of despair and hatred of
God, and yet in this hatred they invoke and worship God, just as Saul
worshipped him. Here we appeal to all minds that are godly and experi-
enced in spiritual things ; they will be able to testify that these evils
[Germ. : Such great uncertainty, such disquietude, such torture and anxiety,
such horrible fear and doubt] are derived from the godless persuasion of
the adversaries, which holds that we are accounted righteous before God
by our own fulfilling of the Law, and bids us trust not in the promise of
mercy [Germ. : And point us to the labyrinth of trusting not in the rich,
blessed promises of Grace] given us for Christ's sake, but in our own ful-
filling of the Law And let us ask the adversaries what advice they
give to the dying : whether they bid them believe that they are accounted
righteous, and expect eternal life because of their own works, or indeed
through mercy for Christ's sake. Certainly neither Paul nor Laurentiua
will say that he is accounted righteous because of his own purity, or tha^
eternal life is due him because of his own works or fulfilling of the Law
19
i46 THE APOLOGY OF THE AUGSBUKG CONFESSION.
in doubt, so that they never can be pacified ; because the Law
always accuses us, even in good works. For always "the
flesh lusteth against the Spirit'' (Gal. 5 : 17). How, there-
fore, will conscience here have peace, without faith, if it be-
lieve that, not for Christ's sake, but for the sake of one's own
work, it ought now to please God? What work will it find,
upon what will it firmly rely as worthy of eternal life, in-
asmuch as hope ought to originate from merits? Against 195
these doubts, Paul says (Rom. 5:1): " Being justified by faith,
we have peace with God ;" we ought to be firmly convinced
that for Christ's sake righteousness and eternal life are granted
us. And of Abraham, he says (Rom. 4:18): " Against hope,
he believed in hope."
Thirdly, How will conscience know, when a work has been 20c
done, by the inclination of this habit of love, so that it can be
convinced that it merits grace de condign 0 f But it is only to
elude the Scriptures that this very distinction has been devised,
viz. that men merit at one time de congruo, and, at another time,
de condignOj because, as we have above said,^ the intention of
the one who works does not distinguish the kinds of merit ;
but hypocrites, in their security, think simply their works are
worthy, and that, for this reason, they are accounted righteous.
On the other hand, terrified consciences doubt concerning all
works, and for this reason are continually seeking other works.
For to merit de congruo, is this, viz. to doubt and, without
faith, to work, until despair takes place. In a word, all that
the adversaries teach, in regard to this matter, is full of errors
and dangers.
-iAn Fourthly, The entire [the holy Catholic, Christian] 201
Church confesses that eternal life is attained through mercy.
For thus Augustine speaks, De Gratia et Libero Arbitrioy when
indeed he is speaking of the works of the saints, wrought
after justification : " God leads us to eternal life not by our
merits, but ae-cording to his mercy." And Confessions, Book
ix. : '* Woe to the life of man, however much it may be wor-
but he will believe, etc. Neither can pious minds [Germ. : A saint, great
and high though he be] be fortified against despair, unless they believe
that through mercy for Christ's sake we certainly have both righteousness
and life eternal, not on account of the Law [Germ. : If he would not grasp
the divine promises, the Gospel, as a tree or branch in the great flood, in
the strong, violent stream, amidst the waves and billows of the anguish
of death, etc.]. This belief consoles, encourages and saves godly minds^
Wherefore the adversaries, when they speak of the meritum condign\
abolish the doctrine concerning faith, and drive consciences to despair
In Ed. Var. and Germ, the substance of H 223-233 follows ? 168.
Art. iv., 2 20, p. 90.
Ch. III., Art. VI. LOVE AND FULFILLING OF THE LAW. 147
thy of praise, if it be judged with mercy removed.'^ And
Cyprian in his treatise on the Lord's Prayer : " Lest any one
should flatter himself that he is innocent, and by exalting
himself, should perish the more deeply, he is instructed.. and
taught that he sins daily, in that lie is bidden to entreat daily
for his sins." But the subject is well known, and has very 2aa
many and very clear testimonies in Scripture, and in the
Church Fathers, who all with one mouth declare that even
though we have good works, yet in these very works we need
mercy. Faith surveying this mercy cheers and consoles us. 203
Wherefore the adversaries teach erroneously, when they so extol
merits as to add nothing concerning this faith that apprehends
mercy. For just as we have above said that the promise and
faith stand in a reciprocal relation, and that the promise is not
apprehended unless by faith ; so we here say that the prom-
ised mercy correlatively requires faith, and cannot be appre-
hended without faith. Therefore we justly find fault with the
doctrine concerning merit condigni, since it teaches nothing of
justifying faith, and obscures the glory and office of Christ as
Mediator. For in this matter we should not be regarded as 204
teaching anything new, since the Church Fathers have so clearly
handed down the doctrine that, even in good works, we need
mercy.
Scripture also often inculcates the same. In Ps. 143: 2:205
" And enter not into judgment with thy servant; for in thy
sight shall no man living be justified." This passage denies
absolutely even to all saints and servants of God, the glory of
righteousness, if God does not forgive, but judges and accuses
their hearts. For when David boasts in other places of his
righteousness, he speaks concerning his own cause against the
persecutors of God's Word ; he does not speak of his personal
purity ; and he asks that the cause and glory of God be de-
fended, as in Ps. 7 : 8 : " Judge me, O Lord, according to thy
righteousness, and according to mine integrity that is in me."
Likewise in Ps. 130 : 3, he says that no one [not even the
highest saints] could endure God's judgment, if God were to
mark our sins : " If thou, Lord, shouldest mark iniquities, O
Lord, who shall stand?" Job 9:28: ''I am afraid of all 206
my sorrows" [Vulg., opera, works] ; v. 30 : " If I wash my-
self with snow-water, and make my hands never so clean, yet
thou shalt plunge me in the ditch." Prov. 20 : 9 : " Who
can say, I have made my heart clean, I am pure from ray
sin?" 1 John 1:8: " If we say that we have no sin, we de- 207
ceive ourselves, and the truth is not in us," etc. And in the
Lord's Prayer, the saints ask for the remission of sins. There- ao8
fore, even the saints have sins. Num. 14 : 18 : "The innocent
shall not be innocent" [cf. Ex. 34 : 7]. Dent. 4 : 24: "The
148 THE APOLOGY OF THE AUGSBUEG CONFESSION.
Lord thv God is a consuming fire." Zecliariah also says
(2 : 13) :'" Be silent, O all flesh, before the Lord.'' Isa. 40 : 6 :
" All flesh is as grass, and all the goodliness thereof is as the
flower of the field : the grass withereth, the flower fadeth, be-
cause the Spirit of the Lord bloweth upon it," i. e. flesh and
righteousness of the flesh cannot endure the judgment of God.
Jonah also says (ch. 2:8): " They that observe lying vanities, 205
forsake their own mercy," i. e. all confidence is vain, except
confidence in mercy ; mercy delivers us ; our own merits, our
own efibrts do not. Accordingly Daniel also prays (9:18, sq.) : 21c
" For we do not present our supplications before thee for our
righteousnesses, but for thy great mercies. O Lord, hear ; O
Lord, forgive; O Lord, hearken and do it; defer not for
thine own sake, O my God ; for thy city and thy people are
called by thy name." Thus Daniel teaches us in praying to
lay hold upon mercy, i. e, to trust in God's mercy, and not to
trust in our own merits before God. We also wonder what 211
our adversaries do in prayer, if, indeed, the j)rofane men ever
ask anything of God. If they declare that they are worthy
because they have love and good works, and ask for grace as
a debt, they pray precisely like the Pharisee in Luke 18 : 11,
who says : " I am not as other men are." He who thus prays
for grace, and does not rely upon God's mercy, treats Christ
with dishonor, who, since he is our high priest, intercedes for
us. Thus, therefore, prayer relies upon God's mercy, when 217
we believe that we are hearkened to, for the sake of Christ,
the high priest, as he himself says (John 14: 13): "Whatso-
ever ye shall ask the Father in my name, he will give it you."
" In my name," he says, because without this high priest we
cannot come to the Father.
Y^ Here belongs also the declaration of Christ, Luke 17 : 10 : 213
" So likewise, ye, when ye shall have done all those things
which are commanded you, say, We are unprofitable servants." '
* Var. (and Germ.) continue : And Bernard says correctly : " It is neces-
sary to helieve, first, that you cannot have remission of sins unless by the
indulgence of God ; second, that unless also he grant this, you can have
no good work whatever; lastly, that you can merit eternal life by no good
works, unless this also be given freely." And a little after : " Let no one
deceive himself, because if he will think aright, he will find without
doubt that, with ten thousand, he cannot meet one that cometh against
him with twenty thousand," etc. Therefore, in order to hold firm consola-
tion and hope of conscience we recall men to the promise of Christ, and
teach that it is necessary to believe that God for Christ 3 sake remits sins,
justifies, and grants eternal life, according to 1 Johfc 5 : 12 : "He that
hath the Son, hath life." But it is worth while to hoar how the adversa-
ries elude the saying of Christ : " When ye shall hj»ve done," etc in the
Ch III., Art. VI. LOVE AND FULFILLING OF THE LAW. 149
These words clearly declare that God saves by mercy, and on
account of his promise, not that it is due on account of the
value of our works. But/ at this point, the adversaries play 214
wonderfully with the words of Christ. In the first place,
they make an antistrophe [retorted argument], and turn it
Mt; against us. Much more, they say, can it be said : " If we
have believed all things, say, We are unprofitable servants."
Then they add that works are of no profit to God, but are not
without profit to us. See how the puerile study of sophistry 215
delights the adversaries, and although these trifles do not de-
serve a refutation, nevertheless we will reply to them in a few
words. The antistrophe is defective. For in the first place the 216
adversaries are deceived in regard to the term faith; because,
if it would signify that knowledge of history ^ which is also in
the wicked and in devils, the adversaries would be correct in ar-
guing that faith is unprofitable, when they say : " When we have
believed all things, say. We are unprofitable servants.'^ But we
are speaking, not of the knowledge of history, but of confi-
dence in the promise and mercy of God. And the confidence
in the promise confesses that we are unprofitable servants ; yea
this confession that our works are unworthy, is the very voice
of faith, as appears in this example of Daniel (9 : 18), which
we cited a little above : " We do not present our supplications
before thee for our righteousnesses," etc. For faith saves, be- 217
cause it apprehends mercy or the promise of grace, even
though our works are unworthy ; and, with this meaning, the
antistrophe does not oppose us, viz. : " When ye shall have
done all things, say, We are unprofitable servants ;" viz. because
our works are unworthy : for with the entire Church we teach
that we are saved by mercy. But if they mean to infer in a 218
similar way, just as when you have done all thiugs, do not
trust in your works, so when you have believed all things, do
not trust in the divine promise ; these do not agree. The in-
ference is wrong : " Works do not help ; therefore, faith also
does not help." We must give the uncultured men a homely
illustration : " A half farthing does not help ; therefore a
florin also does not help." Just as the florin is of much
higher denomination and value than the half farthing, so also
should it be understood that faith is much higher and more
efficacious than works. Not that faith helps, because of its
worth, but because it trusts in God's promises. For they are
Confutation they corrupt it thus : First, they make an antistrophe : much
more, etc., as in § 213. See Confutation, Art. VI.
* In l^ 214r-222 the Germ, is briefer.
• Var, adds : Or if we would say that faith saves on account of its owr
<rorth.
160 THE APOhOar O^ THE AtlGSBUHG CONFESSlOK.
very dissimilar ; as the causes and objects of confidence in the
former proposition are far dissimilar to those of the latter.
In the former, confidence is confidence in our own works. In
the latter, confidence is confidence in the divine promise.
Christ, however, condemns confidence in our works ; he does
not condemn confidence in his promise. He does not wish us
to despair of God's grace and mercy. He accuses our works as
unworthy, but does not accuse the promise which freely offers
mercy. And here Ambrose says well : "Grace is to be ac-21^
knowledged ; but nature is not to be ignored." ^ i must
trust in the promise of grace, and not in our own nature.
But the adversaries act in accordance with their custom, and 22c
distort, against faith, the judgments which have been given on
behalf of faith.^ We leave, however, these difficult points to 221
the schools. " The sophistry is plainly puerile, when they inter-
pret " unprofitable servant," as meaning that the works are
unprofitable to God, but are profitable to us. Yet Christ
epeaks concerning that profit which makes God a debtor of
grace to us, although it is out of place to discuss here con-
cerning that which is profitable or unprofitable. For "un-
profitable servants " means " insufficient," because no one fears
God as much, and loves God as much, and believes God as
much as he ought.^ But let us dismiss these frigid cavils of 222
the adversaries, concerning which, if at any time they are
brought to the light, prudent men will easily decide what they
should judge. They have found a flaw in words which are
very plain and clear. But every one sees that in this passage,
confidence in our own works is condemned.
Let us, therefore, hold fast to this which the Church con- 223
fesses, viz. that we are saved by mercy. And lest* any one
may here think : " If we are to be saved by mercy, hope will
be uncertain, if, in those by whom salvation is attained, noth-
* Var. adds : For this sophistry : " When ye shall have believed all
things, say that faith is useless," abrogates the entire Gospel. Does not
the Gospel promise the remission of sins and salvation, even to those
who have no good works at all, if only they are converted and do not
despair, but by faith in Christ obtain the remission of sins? Do the
adversaries bid those persons despair whose consciences find no works that
they can oppose to the judgment of God? Will they say tc these that
faith is useless? May the sophists be undone with such calumnies as
these which overthrow the entire Gospel, abrogate the gratuitous remis-
Mon of sins, tear away from consciences firm consolations, etc. ? But thif
sophistry, etc.
' Var. adds : No one satisfies the Law.
• The discussion from this point to § 234 is given in Ed. Var. and Germ
previously, and is there somewhat differently arranged.
Cn. III., Art. VI. LOVE AND FULFILLING OF THE LAW. 151
mg precedes, by which tliey may be distinguished from tlu/se
by whom it is not attained/' we must give liim a satisfactory
answer. For the scholastics, influenced in this way, seem to
have devised meritum condlgni. For this consideration can 22i
greatly exercise the human mind. We will therefore reply
briefly. For the very reason that hope may be sure, for the
146 ^^^y reason that there may be an antecedent distinction
between those by whom salvation is attained, and those
by whom it is Hot attained, it is necessary to firmly hold that
we are saved by mercy. When this is expressed thus unquali-
fiedly, it seems absurd. For in civil courts and in human
judgment, that which is of right or of debt, is certain, andi
mercy is unc(;rtain. But the matter is different with respect
to God's judgment, for here mercy has a clear and certaini
command from God. For the Gospel is properly that com-
mand [word], which enjoins us to believe that God is pro-
pitious to us for Christ's sake. " For God sent not his Soni
into the world to condemn the world; but that the worldl
through him might be saved " (John 3 : 17, 18). As often, 225
therefore, as mei'cy is spoken of, faith in the promise must be
added ; and this faith produces sure hope, because it relies
upon the Word and command of God. If hope would rely
upon works, then, indeed, it would be uncertain, because works
cannot pacify the conscience, as has been said above frequently.
And this faith makes a distinction between those by whom ??e
salvation is attained, and those by whom it is not attained.
Faith makes the distinction between the worthy and the un-
worthy, because eternal life has been promised to the justified ;
and faith justifies.
But here again the adversaries will cry out that there is no -^zy
need of good works, if they do not merit eternal life. These
calumnies we have refuted above.' Of course, it is necessary
to do good works. We say that eternal life has been prom-
ised to the justified.^ But those who walk according to the
flesh, retain neither faith nor righteousness. We are for this
very end justified, that being righteous we may begin to do
good works and to obey God's Law. We are regenerated and 228
receive the Holy Ghost, for the very end that the new life
may produce new works, new dispositions, the fear and love of
God. hatred to concupiscence, etc. This faith of which we22r
speak arises in repentance [is where repentance is], and, ought
to be established and grow, in the midst of good works, temp-
tations and dangers, so that we may continually be the more
firmly ])ersuaded that God, for Christ's sake, cares for us, for-
gives us, hearkens to us. This is not learned without many
* Cf. § 68, sqq. « Var. appeals to Rom, 8 : 30.
152 THE APOLOGY OF THE AUGSBURG CONFESSION.
and great struggles. How often conscience is aroused, hov»
often it excites, even to despair, when it brings to view sins,
either old or new, or the impurity of our nature ? This hand-
writing is not blotted out without a great struggle, in which
experience testifies what a difficult matter faith is. And while 230
we are cheered in the midst of the terrors, and receive consola-
tion, other spiritual movements at the same time grow, the
knowledge of God, fear of God, hope, love of God ; and we
are ^regenerated," as Paul says (Col. 3 : 10 and 2 Cor. 3 : 18) :
" in the knowledge of God," and " beholding the glory of the
Lord, are changed into the same image," i. e. we receive the
true knowledge of God, so that we truly fear him, truly trust
that we are cared for, and that we are hearkened to by him.
This regeneration is as it were the beginning of eternal life, 231
as Paul says (Rom. 8 : 10) : " If Christ be in you, the body
is dead because of sin ; but the Spirit is life because of right-
eousness." And (2 Cor. 5 : 2, 3) : " We are clothed upon, if 232
so be that being clothed we shall not be found naked." From
these statements, the candid reader can judge that we especially
require good works, since we teach that this faith arises in re-
pentance, and in repentance ought continually to increase ; and
in these matters, we place Christian and spiritual perfection,
if, in repentance, repentance and faith grow together. This
can be better understood by the godly, than those things which
are taught by the adversaries concerning contemplation or per-
fection. Just as, however, justification pertains to faith, so 233
also life eternal pertains to faith. And Peter says (1 Pet. 1 :
9) : " Receiving the end or fruit of your faith, the salvation
of your souls.'' For the adversaries confess that the sons of
God have been justified, and are co-heirs of Christ. After- 234
wards works, because on account of faith they please God,
merit other bodily and spiritual rewards. For there will be
distinctions in the glory of the saints.
But here the adversaries reply that eternal life is called a 235
reward, and that, therefore, it is merited de condigno by good
works. We reply briefly and plainly : Paul (Rom. 6 : 23)
calls eternal life " a gift," because by the righteousness pre-
sented for Christ's sake, we are made at the same time sons of
God and co-heirs of Christ, as John says (3 : 36) : " He that
believeth on the Son, hath everlasting life." And Augustine
says, as also do very many others who follow him: "God
< Towns his gifts in us." Elsewhere indeed (Luke 6 : 23) it is
written: "Your reward is great in heaven." If these pas-
sages seem to the adversaries to conflict, they themselves may
explain them. But they are not fair judges; for they omit 23^
the word " gift." They omit also the sources of the entire
matter [the chief part, how we are justified before God], and
Ch. hi., Art. VI. LOVE AND FULFILLING OF THE LAW. 16^
they select the word " reward," and most harshly interpret this
.^- not only against Scripture, but also against the usage of
the language. Hence they infer that inasmuch as it is
called " a reward," our works, therefore, are such that they
ought to be a price, for which eternal life is due. They are,
therefore, worthy of grace and life eternal, and do not stand in
need of mercy, or of Christ as Mediator, or of faith. This 237
logic is altogether new; we hear the term '^reward," and,
therefore, are to infer that there is no need of Christ as Medi-
ator, or of faith having access to God for Christ's sake, and
not for the sake of our works ! Who does not see that these
are anacolouthons ? We do not contend concerning the terra 238
" reward.'^ We dispute concerning this matter, viz. whether
good works are of themselves worthy of grace and of eternal
life, or whether they please only on account of faith, which
apprehends Christ as Mediator. Our adversaries not only as- 259
cribe this to works, viz. that they are worthy of grace and of
eternal life, but they also state falsely that they have superflu-
ous merits, which they can grant to others, and by which they
can justify others, as when monks sell the merits of their
orders to others. These monstrosities they heap up in the
manner of Chrysippus, where this one word " reward " is heard,
viz. : " It is called a reward, and therefore we have works
which are a price for which a reward is due ; therefore, works
please by themselves, and not for the sake of Christ as Medi-
ator. And since one has more merits than another, therefore
some have superfluous merits. And those who merit them can
t)estow these merits upon others." Stop, reader ; you have not 24c
the whole of this sorites. For certain sacraments of this do-
nation must be added ; the hood is placed upon the dead. [As
the Barefooted monks and other orders have shamelessly done,
in placing the hoods of their orders upon dead bodies.] By
such accumulations, the blessings brought us in Christ, and
the righteousness of faith are obscured. [These are acute and
strong arguments, all of which they can spin from the single
word ^'reioard/^ whereby they obscure Christ and faith.]
We- are not agitating an idle logomachy concerning the term 241
" reward." If the adversaries will concede that we are ac-
counted righteous by faith because of Christ, and that good
works please God because of faith, we will not afterwards con-
tend much concerning the term " reward." We confess that
eternal life is a reward, because it is something due on account
of the promise, not on account of our merits. For the justifi-
cation .has been promised, which we have above shown to be
properly a gift of God ; and to this gift has been added the
promise of eternal life, according to Rom. 8 : 30 : '^ Whom he
justified, them he also glorified." Here belongs what Paul 24a
20
154 THE APOLOGY OF THE AUGSBURG CONFESSION.
says (2 Tim. 4:8): *' There is laid up for me a crown of rights
eousness, which the Lord, the righteous Judge, shall give me.''
For the crown is due the justified because of the promise.*
And this promise saints should know, not that they may labor 243
for their own profit, for they ought to labor for the glory of
God; but in order that they may not despair in afSictions,
they should know God's will, that he desires to aid, to deliver,
to save them. Although the perfect hear the mention of pen-
alties and rewards in one way, and the weak hear it in another
148 way; for the weak labor for the sake of their own ad-
vantage. And yet the preaching of rewards and punish- 244
ments is necessary. In the preaching of punishments, the
wrath of God is set forth, and, therefore, this pertains to the
preaching of repentance. In the preaching of re\yards, grace
is set forth. And just as Scripture, in the mention of good
works, often embraces faith ; for it wishes righteousness of the
heart to be included with the fruits; so sometimes it offers
grace together with other rewards, as in Isa. 58 : 8 sq., and fre-
quently in other places in the prophets. We also confess what 245
we have often testified, that, although justification and eternal
life pertain to faith, nevertheless good works merit other bod-
ily and spiritual rewards,^ and degrees of rewards, according to
1 Cor. 3:8: '' Every man shall receive his own reward ac-
cording to his own labor.'' [For the blessed will have re-
ward; one higher than the other. This difference merit
makes, according as it pleases God ; and is merit, because they
who do these good works, God has adopted as children and
heirs. For thus they have merit which is their own and pe-
culiar ; as one child, with respect to another.]
Fior the righteousness of the Gospel, which has to do with
the promise of grace, freely receives justification and quicken-
ing. But the fulfilling of the Law, which follows faith, has
to do with the Law, in which a reward is offered and is due,
not freely, but according to our works. But those who merit
* Var. continues : For these gifts are arranged with reference to one an-
other, just as Augustine also says : " God crowns his own gifts in us." But
Scripture calls eternal life reward, not because it is due on account of
works, but because, although it is bestowed for another reason, yet it
makes up for afflictions and works. Just as an inheritance falls to a sod
of a family not on account of his performance of duty {sua officia) ; and yut
it is a reward and compensation for his performance of duty. Germ,
illustrates this by an additional example.
'Var. (and Germ.) adds: Which are rendered both in this life and
after this life. For God defers most rewards until he glorifies saints after
this life, because he wishes them in this life to be exercised in mortifying
the old man.
Ch. in., Art. VI. ].OVE AND FULFILLING OF THE LAW. 165
this are justified before they do the Law. Therefore (as Paul
says, Col. 1 : 13; Rom. 8 : 17), they have before been trans-
lated into the kingdom of God's Son, and been made joint-
heirs with Christ. But as often as mention is made of merit, 246
the adversaries immediately transfer the matter from other re-
wards to justification, although the Gospel freely offers justifi-
cation on account of Christ's merits, and not of our own; and
the merits of Christ are communicated to us by faith. But
works and afflictions merit, not justification, but other remu-
nerations, as the reward is offered in these passages : " He which
soweth sparingly, shall reap also sparingly ; and he which sow-
eth bountifully, shall reap also bountifully " (2 Cor. 9 : 6).
Here clearly the measure of the reward is connected with the
measure of the work. " Honor thy father, and thy mother,
that thy days may be long upon the land '' (Ex. 20 : 1 2).
And here certainly the Law offers a reward to work. Al- 7.^
though, therefore, the fulfilling of the Law merits a reward,
for a reward properly pertains to the Law ; yet we ought to
be mindful of the Gospel, which freely offers justification for
Christ's sake. We neither observe the Law, nor can observe
it, before we have been reconciled to God, justified and regen-
erated. Neither would this fulfilling of the Law please God,
unless we would be accepted on account of faith. And be-
cause men are accepted on account of faith, for this very rea-
son the inchoate fulfilling of the Law pleases, and has a reward
in this life, and after this life. Concerning the term " reward," 248
very many other remarks might here be made, derived from
the nature of the Law, which, as they are too extensive, must
be explained in another connection.^
But, the adversaries urge that it is the prerogative of good 249
works to merit eternal life, because Paul says, Rom. 2:6:
14.Q " Who will render to every one according to his works."
Likewise v. 10: "Glory, honor and peace to every man
that worketh good." ^ John 5:29: " They that have done
good, unto the resurrection of life." Matt. 25 : 35 : "I was an
hungered and ye gave me meat," etc. In these and all similar 250
passages in which works are praised in the Scriptures, it is
necessary to understand not only outward works, but also the
faith of the heart, because Scripture does not speak of hypoc-
risy, but of the righteousness of the heart with its fruits.
Moreover, as often as mention is made of the Law and of 251
works, we must know that Christ as Mediator is not to be ex-
cluded. For he is the end of the Law, and he himself says
(John 15:5): " Without me, ye can do nothing." According
* Of. Apology, Of Confession and Satisfaction, \ 36 sqq., p. 192,
' This passage is omitted in Germ, and Var.
156 THE APOLOGY OF THE AUGSBUKG CONFESSION.
to this rule, we have said above, that all passages concerning
works, can be judged. Wherefore when eternal life is granted
to works, it is granted to those who have been justified, be-
cause no men except justified men, who are led by the Spirit
of Christ, can do good works ; and without faith and Christ
as Mediator, good works do not please, according to Heb. 11 :
Q : " Without faith, it is impossible to please God." When 25 j
Paul says: "He will render to every one according to his
works," not only the outward work ought to be understood,
but all righteousness or unrighteousness. So : " Glory to him
that worketh good," t. e. to the righteous. "Ye gave me
meat," is cited as the fruit and witness of the righteousness of
the heart and of faith, and, therefore, eternal life is rendered
to righteousness. [There it must certainly be acknowledged
that Christ means not only the works, but that he desires to
have the heart ; which he wishes to esteem God aright, and to
believe correctly concerning him, viz. it is through mercy that
it is pleasing to God. Therefore Christ teaches that everlast-
ing life will be given the righteous, as Christ says: "The
righteous shall go into everlasting life."] In this way. Scrip- 253
ture, at the same time with the fruits, embraces the righteous-
ness of the heart. And it often names the fruits, in order that
it may be better understood by the inexperienced, and to sig-
nify that a new life and regeneration, and not hypocrisy,
are required. But regeneration occurs, by faith, in repent-
ance.
No sane man can judge otherwise ; neither do we here affect 254
any idle subtilty, so as to separate the fruits from the right-
eousness of the heart ; if the adversaries would only have con-
ceded that the fruits please because of faith, and of Christ as
Mediator, and that by themselves they are not worthy of grace
and of eternal life. For in the doctrine of the adversaries, we 255
condemn this, that, in such passages of Scripture, understood
either in a philosophical or a Jewish manner, they abolish the
righteousness of faith, and exclude Christ as Mediator. From
these passages, they infer that works merit grace, sometimes
de congruo, and at other times de condigno, viz. when love is
added; i. e. because they justify, and because they are right-
eousness, they are worthy of eternal life. This error mani-
festly abolishes the righteousness of faith, which believes that
we have access to God, for Christ^s sake, not for the sake of
our works, and that through Christ as Priest and Mediator,
we are led to the Father, and have a reconciled Father, as has
been sufficiently said above. And this doctrine concerning 256
the righteousness of faith is not to be neglected in the Church
of Christ; because without it the office of Christ cannot be
considered, and the doctrine of justification that is left, is only
Ob III., Art. VI. LOVE AND FULFILLING OF THE LAW. 157
a doctrine of the Law.* But we should retain the Gospel,
and the doctrine concerning the promise, granted for Christ's
sake.
|(./> We are not, therefore, on this topic contending with 257
the adversaries concerning a small matter. We are not
seeking out idle subtilties, when we find fault with them for
teaching that we merit eternal life by works, while that faith
is omitted which apprehends Christ as Mediator. For of this 258
faith, which believes that for Christ's sake the Father is pro-
pitious to us, there is not a syllable in the scholastics. Every-
where they hold that we are accepted and righteous because of
our works, wrought either from reason, or certainly \vrought
by the inclination of that love, concerning which they speak.
And^ yet they have certain sayings, maxims as it were of the 259
old writers,* which they distort in interpreting. In the schools, 260
the boast is made, that good works please on account of grace,
and that confidence must be put in God's grace. Here they
interpret grace as a habit, by which we love God, as though
* Var. (and Germ.) more fully : Wherefore we are compelled to rebuke
the pharisaic opinions of the adversaries, both in order that we may pro-
claim the glory of Christ, and that we may present to consciences firm
consolations. For how will conscience receive sure hope of salvation,
since it knows that in judgment its works are unworthy, unless it know
that men are accounted righteous and are saved by mercy for Christ's
sake, and not for the sake of their fulfilling of the Law ? Did Laurentiua
when on the gridiron believe that by this work he was satisfying God,
that he was without sin, that he did not need Christ as Mediator, and the
mercy of God? He did not indeed think difierently from the prophet,
who says : " Enter not into judgment with thy servant ; for in thy sight
shall no man living be justified " (Ps. 143 : 2). Bernard confesses that his
works are not worthy of eternal life, when he says : Perdite vixi. But he
comforts himself and receives the hope of salvation from this, viz. that he
believes that the remission of sins and life eternal are granted him for
Christ's sake through mercy ; just as the Psalm (32 : 1) teaches : " Blessed
is he whose transgression is forgiven, whose sin is covered." And Paul
says (Rom. 4:6): " David also describeth the blessedness of the man to
whom God imputeth righteousness without works." Paul says that he is
blessed to whom righteousness is imputed through faith in Christ, even
though he have no good works. By such consolations, consciences are to
be encouraged and confirmed, because for Christ's sake through faith the
remission of sins, the imputation of righteousness and life eternal are
attained. But if faith be in this manner understood in passages concern-
ing works, they are not opposed to our doctriae. And indeed it is neces-
sary always to add faith, so as not to exclude Christ as Mediator. But
good works ought to follow faith, because faith without good works if
hypocrisy. ' §§ 259-279 are omitted in Germ.
" Var. adds : Agreeing with our belief.
158 THE APOLOGY OF THE AUGSBURG CONFESSIOIS.
indeed the ancients meant to say that we ought to trust in our
love, of which we certainly experience how small and how im-
pure it is. Although it is strange how they bid us trust in
love, since they teach us that we are not able to know whether
it be present.^ Why do they not here set forth God's love and
mercy toward us ? And as often as mention is made of this
they ought to add faith. For the promise of God's mercy,
leconciliation and love towards us, i? not apprehended unless
by faith. With this view, they would be right in saying that
we ought to trust in grace, that good works please because of
grace, when faith apprehends grace. In the schools, the boast 261
is also made that our good works avail by virtue of Christ's
passion.^ Well said! But why add nothing concerning
faith ? For Christ is " a propitiation," as Paul (Rom. 3 :
25) says, "through faith." When timid consciences are com-
forted, and are convinced that our sins have been blotted out
by the death of Christ, and that God has been reconciled to
us on account of Christ's suffering, then indeed the suffering
of Christ profits us. If the doctrine concerning faith be
omitted, it is said in vain that works avail by virtue of
Christ's passion.
And very many other passages they corrupt in the schools, 262
because they do not teach the righteousness of faith, and be-
cause they understand by faith merely a knowledge of history
or of dogmas, and do not understand by it that virtue which
apprehends the promise of grace and of righteousness, and
which quickens hearts in the terrors of sin and of death.
When Paul says (Rom. 10 : 10) : " With the heart, man be- 263
iieveth unto righteousness ; and with the mouth confession is
made unto salvation," we think that the adversaries acknow-
ledge here that confession justifies or saves, not ex opere operatOj
but only on account of the faith of the heart. And Paul thus
says that confession saves, in order to show what sort of faith
obtains eternal life; namely, that which is firm and active.
That faith, however, which does not manifest itself in confes- 264
sion, is not firm. Thus other good works please on account
of faith ; as also the prayers of the Church ask that all things
may be accepted for Christ's sake. They likewise ask all
things for Christ's sake. For it is manifest that at the close
of prayers, this clause is always added : " Through Christ our
Lord."^ Accordingly we conclude that we are justified before 265
God, are reconciled to God and regenerated by faith, which in
repentance apprehends the promise of grace, and truly quickens
* Of. Cone. Trident., Sess. vi., eap. T.
* Cf. Confutation, Pt. I., Art. xx.
* Var. : Through our Lord Jesus Christ.
Ch. in., Art. VI. LOVE AND FULFILLING OF THE LAW. 159
the terrified mind, and is convinced that for Christ's sake God
.r-j is reconciled and propitious to us. And through this
"faith," says Peter (1 Ep. 1 : 5), " we are kept unto sal-
vation, ready to be revealed." The knowledge of this faith is 266
necessary to Christians, and brings the most abundant consola-
tion in all afflictions, and displays to us the office of Christ,
because those who deny that men are justified by faith, and
deny that Christ is Mediator and Propitiator, deny the prom-
ise of grace, and the Gospel. They teach only the doctrine
either of reason or of the Law concerning justification. We^267
liave shown the origin of this case, so far as can here be done,
and have explained those things to which the adversaries ob-
ject. Good men indeed, will easily judge these things, if they
will think, as often as a passage concerning love or works is
cited, that the Law cannot be observed without Christ, and
that we cannot be justified from the Law, but from the Gospel ;
that is, from the promise of the grace promised in Christ. And 268
we hope that this discussion, although brief, will be profitable
to good men for strengthening faith, and teaching and com-
forting conscience. For we know that those things which we
have said are in harmony with the prophetic and apostolic
Scriptures, with the holy Fathers, Ambrose, Augustine, and
very many others, and with the whole Church of Christ,
which certainly confesses that Christ is Propitiator and Jus-
tifies
Nor are we immediately to judge that the Roman Church 26$
agrees with everything that the pope or cardinals or bishops
or some of the theologians or monks approve.^ For it is man-
ifest that to most of the pontiffs their own authority causes
more care than does the Gospel of Christ. And it has been
ascertained that most of them are openly Epicureans. It is
evident that theologians have mingled with Christian doctrine
more of philosophy than was sufficient. Nor ought their in- 27c
fluence to appear so great, that it will never be lawful to dis-
sent from their disputations, while at the same time many
manifest errors are found among them, such as that we are
able from purely natural powers to love God above all things.*
This dogma, although it is manifestly false, has produced
many other errors. For the Scriptures, the holy Fathers and 27 ;
the judgments of all the godly everywhere make reply. There-
fore, even though bishops or some theologians or monks have
> In Ed. Var. |^ 267-279 are very brief.
' Melanch. distinguished the Roman Church from the Papal See. Ct
Aug. Conf., Introduction.
• This Duns Scotus first taught in Libr. iv. sentent. 1. iii. dist. 27, qu. 1
Cf. Aug. Conf., Art. xviii. § viii., Apology, Art. ii. g 8 sqq.
160 THE APOLOGY OF THE AUGSBURG CONFESSION.
taught us to seek remission of sins, grace and righteousness,
througli our own works, and new forms of worship, which
have obscured the office of Christ, and have made out of
Christ not a Propitiator and Justifier, but only a Legislator ;
nevertheless, the knowledge of Christ has always remained
with some godly persons. Scripture, moreover, has predicted 27a
tliat the righteousness of faith would be obscured in this way
by human traditions and the doctrine of works. Just as Paul
often complains (cf. Gal. 4 : 9 ; 5 : 7 ; Col. 2 : 8, 16 sq. ; 1 Tim.
4 : 2 sq., etc.) that there were at that time those who, instead
of the righteousness of faith, taught that men were reconciled
to God, and justified, by their own works and own acts of
worship, and not by faith for Christ's sake ; because men judge
bv nature that God ought to be appeased by works. Nor does 273
nason see a righteousness other than the righteousness of the
Law, understood in a juridical sense. Accordingly there have
always existed in the world some who have taught this carnal
righteousness alone to the exclusion of the righteousness of
faith ; and such teachers will also always exist. The same hap-
pened among the people of Israel. The greater part of the 274
people thought that they merited remission- of sins by their
works ; they accumulated sacrifices and acts of worship. On
the contrary, the prophets, in condemnation of this opinion,
taught the righteousness of faith. And the occurrences among
the people of Israel are illustrations of those things which were
to occur in the Church. Therefore, let the multitude of the ad- 275
versaries, who condemn our doctrine, not disturb godly minds.
For their spirit can easily be judged, because in some articles
they have condemned truth that is so clear and manifest, that
their godlessness appears openly. For the bull of Leo X.^ con- 276
demned a very necessary article, which all Christians should
hold and believe, viz. that " We ought to trust that we have
been absolved not because of our contrition, but because of
Christ's Word (Matt. 16 : 19) : ' Whatsoever thou shalt bind,'"
etc. And now in this assembly, the authors of the Confuta- 277
tion have condemned in clear words ^ this, viz. that we have
said that faith is a part of repentance, by which we obtain re-
mission of sins, and overcome the terrors of sin, and con-
science is rendered pacified. Who, however, does not see that
this article, that by faith we obtain the remission of sins, is
most true, most certain and especially necessary to all Chris-
tians ? Who to all posterity, hearing that such a doctrine has
been condemned, will judge that the authors of this condem-
nation had any knowledge of Christ ?
* The bull Exsurqe Domini^ June 15th, 1520.
* See Confutation, Part I , Art. xii.
Ch. IV., Abts. VII. AND VIII. THE CHUKCH. 161
And concerning their spirit, a conjecture can be made from 278
the unheard-of cruelty, which it is evident that they have
hitherto exercised towards most good men. And in this as-
sembly we have heard that a reverend father, when opinions
concerning our Confession were expressed, said in the senate
of the Empire, that no plan seemed to him better than to
make a reply written in blood to the Confession which we
fiad presented written in ink. What more cruel would Pha-
laris say ? Therefore some princes also have judged this ex-
pression unworthy to be treated of, in such an assembly.
Wherefore although the adversaries claim for themselves the 279
name of ihe Church, nevertheless we know that the Church
of Christ is with those who teach the Gospel of Christ, not
with those who defend wicked opinions contrary to the Gospel,
as the Lord says (John 10 : 27) : " My sheep hear my voice.''
jg2 ^i^d Augustine says, " The question is. Where is the
Church? What, therefore, are we to do? Are we to
seek it in our own words, or in the words of its Head, our
Lord Jesus Christ? I think that we ought to seek it in the
words of him, who is truth, and who knows his own body
best.'' Hence the judgments of our adversaries will not dis-
turb us, since they defend human opinions contrary to the
Gospel, contrary to the authority of the holy Fathers, who
have written in the Church, and contrary to the testimonies
of godly minds.
CHAPTER IV.
Articles YII. and YIII.
Of the Church,
The seventh article of our Confession, in which we said that i
"the Church is the congregation of saints," they have con-
demned ; and have added a long disquisition, that the wicked
ought not to be separated from the Church, since John has com-
pared the Church to a threshing-floor, on which wheat and
chaff are heaped together (Matt. 3 : 12), and Christ has com-
pared it to a net in which there are both good and bad fishes
(13 : 47). What they say is indeed true, viz. that there is no 3
remedy against the attacks of the slanderer. Nothing can be
spoken with such care that it can avoid detraction. For this 3
reason, we have added the eighth article, lest any one may think
that we separate the wicked and hypocrites from the outward
Parallel Passages. — Chap. IV. Art. VII. Apostles' Creed, 3; Nioene
Creed, 8 ; Augsburg Confession, Arts. vii. and xv. ; Smalcald Articles, Art. xiL;
Small Catechism, Art. iii. of Creed ; Large Catechism, do. ; Formula of CoDfaid
Sol. Dec!., X. 2 19 ; xii. § 5.
21
162 THE APOLOGY OF THE aUGSBDKG CONFESSION.
fellowship of the Church, or that we deny efficacy to tlic sue
raments when they are administered by hypocrites or wicked
men. Therefore there is no need here of a long defence
against this slander. The eighth article is sufficient to excul-
pate us. For we grant that in this life hypocrites and wicked
men have l>een mingled with the Church, and that they are
members of the Church according to the outward fellowship of
the signs of the Church, i. e. of Word, profession and sacraments,
especially if they have not been excommunicated. Neither are
the sacraments without efficacy for the reason that they are ad-
ministered by wicked men ; yea we can even be right in using
the sacraments, which are administered by wicked men. For 4
Paul also predicts (2 Thess. 2 : 4) that Antichrist will sit in the
temple of God, i. e. he will rule and bear office in the Church.
But the Church is not only the fellowship of outward objects 5
and rites, as other governments, but it is in principle a. fellow-
ship of faith and the Holy Ghost in hearts. [The Christian
Church consists not alone in fellowship of outward signs, but
it consists especially in inward communion of eternal blessings
in the heart, as of the Holy Ghost, of faith, of the fear and
love of God] ; wiiich fellowship nevertheless has outward marks
so that it can be recognized, viz. the pure doctrine of the Gos-
pel, and the administration of the sacraments in accordance
with the Gospel of Christ. [Namely, where God's Word is
pure, and the sacraments are administered in conformity with
the same, there certainly is the Church, and there are Chris-
tians.] And this Church alone is called the body of Christ ;
because Christ renews, [Christ is its Head and] sanctifies and
governs it by his Spirit, as Paul testifies (Eph. 1 ; 22 sq.), when
he says : '^ And gave him to be the head over all things to the
Church, which is his body, the fulness of him that filleth all
in all." Wherefore those in whom Christ does not act [through 6
his Spirit] are not the members of Christ. This too the ad-
versaries acknowledge, viz. that the wicked are dead members
of the Church. Therefore we wonder why they find fault
with our description [our conclusion concerning the Churchl
153 ^^^^\ speaks of living members. Neither have we said 7
anything new. Paul has defined the Church precisely in
the same way (Eph. 5 : 25 sq.), that it should be cleansed in
order to be holy. And he adds the outward marks, the Word
and sacraments. For he thus says : " Christ also loved the
Church, and gave himself for it, that he might sanctify and
cleanse it with the washing of water by the Word, that he
might present it to himself, a glorious Church, not having spot
or wrinkle or any such thing, but that it should be holy and
without blemish.'^ In the Confession we have presented this
sentence almost in the verv words. Thus also the Church is
Ch. IV., Arts. VII. and VIII. THF CHURCH. 163
defined by the article in the Creed, which teaches us to believe
that there is *' a Holy Catholic Church." The wicked indeed 8
are not a holy Church. And that which follows, viz. "the
communion of saints," seems to be added, in order to explain
what the Church signifies, viz. the congregation of saints, who
have with each other the fellowship of the same Gospel or doc-
trine [who confess one Gospel, have the same knowledge of
Christ] and of the same Holy Ghost, who renews, sanctifies and
governs their hearts.
And this article has been presented for a necessary reason. 9
[The article of the Catholic or Universal Church, which is
gathered together from every nation under the sun, is very com-
forting and highly necessary.] We see the infinite dangers
which threaten the destruction of the Church. In the Church
itself, infinite is the multitude of the wicked who oppress it.
Therefore, in order that we may not despair, but may know
that the Church will nevertheless remain [until the end of the
world], likewise that we may know that however great the mul-
titude of the wicked is, yet the Church [which is Christ^s
bride] exists, and that Christ afibrds those gifts which he has
promised to the Church, to forgive sins, to hear prayer, to give
the Holy Ghost ; this article in the Creed presents us these con-
solations. And it says Catholic Church, in order that we may ic
not understand the Church to be an outward government of
certain nations [that the Church is like any other external
polity, bound to this or that land, kingdom or nation, as the
Pope of Rome will say], but rather men scattered throughout
the whole world [here and there in the world from the rising
to the setting of the sun], who agree concerning the Gospel,
and have the same Christ, the same Holy Ghost, and the same
sacraments, or have human traditions that are the same or dis-
similar. And the gloss upon the Decrees ^ says that " the Church 1 1
in its wide sense embraces good and evil f likewise that the
wicked are in the Church only in name, not in fact ; but that
the good are in the Church both in fact and in name. And to
this effect, there are many passages in the Fathers. For Jerome
says, " The sinner, therefore, who has been stained by any im-
purity, cannot be called a member of the Church of Christ,
neither can he be said to be subject to Christ."
yrM Although, therefore, hypocrites and wicked men are ij
members of the true Church according to outward rites,
yet when the Church is defined, it is necessary to define that
which is the living body of Christ, and likewise is in name and
in fact the Church [which is called the body of Christ, and has
fellowship not alone in outward signs, but has gifts in the heart,
* Decrees of Gratian, Part II,, Cons. 33, ques. 3, diet. 1, c. 70.
164 THE APOLOGY OF THE AUGSBtJRG CONFESSION.
viz. the Holy Ghost and faith]. And for this there are many 13
reasons. For it is necessary to understand what it is that
principally makes us members and living members of the
Church. If we will define the Church only as an outward
polity of the good and wicked, men will not understand that
the kingdom of Christ is righteousness of heart and the gift
of the Holy Ghost [that the kingdom of Christ is spiritual, as
nevertheless it is ; that therein Christ inwardly rules, strength-
ens and comforts hearts, and imparts the Holy Ghost and vari-
ous spiritual gifts], but they will judge that it is only the out-
ward observance of certain forms of worship, and rites. Like- 14
wise what difference will there be between the people of the
Law, and the Church, if the Church be an outward polity?
But PauP distinguishes the Chuich from the people of the
Law, thus, that the Church is a spiritual people, i. e. that it has
been distinguished from the heathen not by civil rites [not only
in the polity and civil affairs], but that it is the true people of
God, regenerated by the Holy Ghost. Among the people of
the Law, the carnal seed [all those who by nature were born
Jews, and Abraham's seed] had, in addition to the promise con-
cerning Christ, promises also of corporeal things, of govern-
ment, etc. And for these reasons even the wicked among them
were said to be the people of God, because God had separated
this carnal seed from other nations by certain outward ordi-
nances and promises; and, yet, these wicked persons did not
please God. But the Gospel [which is preached in the Church] 1 s
brings not merely the shadow of eternal things, but the eternal
things themselves,^ the Holy Ghost and righteousness, by which
we are righteous before God. [But every true Christian is even
here upon earth, partaker of eternal blessings, even of eternal
comfort, of eternal life, and of the Holy Ghost, and of right-
eousness which is from God, until he will be completely saved
in the world to come.]
Therefore, only those are the people, according to the Gos- i
pel, who receive this promise of the Spirit. Besides the Church
is the kingdom of Christ, distinguished from the kingdom of
the devil. It is certain, however, that the wicked are in the
155 P°^^^^ o^ ^^^ devil, and members of the kingdom of the
devil, as Paul teaches, Eph. 2 : 2, when he says that the
devil "now worketh in the children of disobedience." And
Christ says to the Pharisees, who certainly had out^^ard fellow-
ship with the Church, i. e. with the saints among the people of
the Law ; for they held office, sacrificed and taught : " Ye are
of your father, the devil " (John 8 : 44). Therefore, the Church
* Rom. 2 : 28, sqq. ; Gal. 6 : 15.
•Col. 2:17: Heb. 8:6.
Ch. rV., Arts. Vn. AND Vni. THE CHURCH. 165
which is truly the kingdom of Christ is properly the ccsngrega-
tion of saints. For the wicked are ruled by the devil, and are
captives of the devil ; they are not ruled by the Spirit of
Christ.
But what need is there of words in a manifest matter? If 17
the Church, which is truly the kingdom of Christ, is dis-
tinguished from the kingdom of the devil, it is necessary that
the wicked, since they are in the kingdom of the devil, are not
the Church; although in this life, because the kingdom of
< yhrist has not yet been revealed, they are mingled with the
Church, and hold offices in the Church. Neither are the i?
wicked the kingdom of Christ, for the reason, that the revela-
tion has not yet beep made. That which he quickens by his
Spirit is always the kingdom of Christ, whether it be revealed
or be covered by the cross. Just as he who has now been
glorified, is the same Christ who was before afflicted. And 19
with this the parables of Christ clearly agree, who says (Matt,
i 3 : 38) that " the good seed are the children of the kingdom ;
but the tares are the children of the wicked one." " The field,"
he says, " is the world," not the Church. Thus John speaks
concerning the whole race of the Jews, and says that it will
come to pass that the true Church will be separated from that
people. Therefore, this passage is more against the adversaries
than in favor of them, because it shows that the true and spirit-
ual people is to be separated from the carnal people. Christ
also speaks of the outward appearance of the Church, when he
says (Matt. 13 : 47) : " The kingdom of heaven is like unto a
net," likewise " to ten virgins," and he teaches that the Church
has been covered by a multitude of evils, in order that this
stumbling-block may not offend the pious ; likewise, in order
that we may know that the Word and sacraments are efficacious
even when administered by the wicked. And meanwhile he
teaches that these godless men, although they have the fellow-
ship of outward signs, are nevertheless not the true kingdom
of Christ, and members of Christ. They are members of the
kingdom of the devil. Neither indeed are we dreaming of a 2c
Platonic state, as some wickedly charge, but we say that this
Church existSy viz. the truly believing and righteous men scattered
throughout the whole world, [We are speaking not of an im-
aginary Church, which is to be found nowhere; but we say
and know certainly that this Church, wherein saints live, is
and abides truly upon earth ; namely, that some of God's chil-
dren are here and there in all the world, in various kingdoms,
islands, lands and cities, from the rising of the sun to its
setting, who have truly learned to know Christ and his Gos-
pel.] And we add the marks : " the pure doctrine of the Gos-
vd [the office of the ministry or Gospel], and the sacraments,^*
166 THE APOLOGY OF THE AUGSBUKG CONFESSION.
And this Church is properly the pillar of the truth (1 Tim. 3 :
15). For it retains the pure Gospel, and, as Paul says (1 Cor.
3:12), " the foundation,'' i. e. the true knowledge of Christ
and faith. Although among these [in the body which is built
upon the true foundation, i. e. upon Christ and faith], there are
also many weak persons, who upon the foundation build stub-
ble that will perish, i. e. certain unprofitable opinions [some
human thoughts and opinions], which nevertheless, because
»rn they do not overthrow the foundation, are both forgiven
. them, and also corrected. And the writings of the holy 2 j
Fathers testify that sometimes even they built stubble upon the
foundation, but that this did not overthrow their faith. But
most of those errors which our adversaries defend, overthrow
faith ; as their condemnation of the article concerning the re-
mission of sins, in which we say that the remission of sins i?
received by faith. Likewise manifest and pernicious is the
error, in that the adversaries teach that men merit the remis-
sion of sins by love to God, prior to grace. For this also is to
remove " the foundation," i. e. Christ. Likewise what need
will there be of faith, if the sacraments justify ex opere operato,
without a good disposition on the part of the one using them ?
But just as the Church has the promise that it will always 23
have the Holy Ghost, so it has also the threatenings that there
will be wicked teachers and wolves. The Church properly so
called is that which has the Holy Ghost. Although wolves
and wicked teachers go about in the Church, yet they are not
properly the kingdom of Christ. Just as Lyra also testifies,
when he says: "The Church does not consist of men, with
respect to power, or ecclesiastical or secular dignity, because
many princes, and archbishops, and others of lower rank, have
apostatized from the faith. Therefore, the Church consists of
those persons in whom there is a true knowledge and confes-
sion of faith and truth." What else have we said in our Con-
fession than what Lyra here says ?
But the adversaries perhaps require that the Church be thus 23
defined, viz. that it is the supreme outward monarchy of the
je« whole world, in which the Roman pontiff necessarily has
the absolute power (which no one is permitted to dispute
or censure) to frame articles of faith, to abolish, according to
his pleasure, the Scriptures [to pervert and interpret them con-
trary to all divine law, contrary to his own decretals, contrary
to all imperial rights, as often, to as great an extent, and when-
ever it pleases him ; to sell indulgences and dispensations for
money], to appoint rites of worship and sacrifices ; likewise to
frame such laws as he may wish, and to dispense and exempt
from whatever laws, divine, canonical or civil, which he may
wish ; and that from him the Emperor and all kings receive,
Ch. IV., Arts. VII. and VIII. THE CHURCH. 167
according to the command of Christ, the power and right to
hold their kingdoms. For as the Father has subdued all things
beneath him, this right should be understood as tnmsferred to
the Pope ; therefore the Pope must necessarily be lord of the
whole world, of all the kingdoms of the world, of all things
private and public, and must have absolute power in temporal
and spiritual things, and both swords, the spiritual and temporal.
Besides this definition, not of the Church of Christ, but of the 24
papal kingdom, has as its authors not only the canonists, but
also Daniel 11 : 36 sqq. [Daniel, the prophet, represents Anti-
christ in this way.]
But if we would define the Church, in this way, we would 25
perhaps have fairer judges. For there are many things extant
written extravagantly and wickedly concerning the power of
the Pope of Rome, on account of which no one has ever been
arraigned. We alone are blamed, because we proclaim the
beneficence of Christ, that by faith in Christ we obtain remis-
sion of sins, and not by [hypocrisy or] rites of worship devised
by the Pope. Moreover, Christ, the prophets and apostles de- 26
fine the Church of Christ far otherwise than as the papal king-
dom. Neither must we transfer to the priests what belongs to 27
the true Church, viz. that they are pillars of the truth, that
they do not err. For how many of them care for the Gospel,
or judge that it is worth being read ? Many even publicly
ridicule all religions, or, if they approve any, they approve
those which are in harmony with human reason, and regard
the rest fabulous and like the tragedies of the poets. Where- 28
fore we hold, according to the Scriptures, that the Church prop-
erly so called, is the congregation of saints [of those here and
there in the world], who truly believe the Gospel of Christ,
and have the Holy Ghost. And yet we confess that, in this
life, many hypocrites and wicked men, mingled with these,
have the fellowship of outward signs, who are members of the
Church according to this fellowship of outward signs, and ac-
cordingly bear offices in the Church [preach, administer the
sacraments, and bear the title and name of Christians]. Neither
does the fact that the sacraments are administered by the un-
1^8 worthy, detract from their efficacy, because, on account of
tlie call of the Church, they represent the person of Christ,
and do not represent their own persons, as Christ testifies (Luke
10 : 16) : " He that heareth you, heareth me '' [Thus even Ju-
das was sent to preach]. When they offer the W^ord of God,
when they offer the sacraments, they offer them in the stead
and place of Christ. The Word of Christ teaches this, in
order that we may not be offended by the un worthiness of the
ministers.
But c^./ncerning this matter, we have spoken with sufficient 25
168 THE APOLOGY OF THE AUGSBUKG CONFESSION.
clearness in the Confession/ that we condemn the Donatiatd
and Wickliffites, who thought that men sinned when they re-
ceived the sacraments from the unworthy in the Church. Tftese
things seem, for the present, to be sufficient for the defence of
the description of the Church which we have presented.
Neither do we see how, when the Church properly so called^ is
named "the body of Christ," it should be describeci otherwise
than we have described it. For it is evident that the wicked
belong to the kingdom and body of the devil, who impels and
holds captive the wicked. These things arw clearer than the
light of noonday, which, if the adversaries still continue to
pervert, we will not hesitate to reply at gi eater length.
The adversaries condemn also the part of the seventh article y
in which we said that " to the unity of ihe Church, it is suffi-
cient to agree concerning the doctrine of the Gospel, and the
administration of the sacraments ; nor is it necessary that hu-
man traditions, rites, or ceremonits instituted by men should be
alike everywhere." Here thc^y distinguish between "uni-
versal" and "particular" rites, and approve our article, if it
be understood concerning pai dcular rites ; they do not receive
it concerning universal rites. We do not sufficiently under- 31
stand what the adversaries mean. We are speaking of true,
/. e. of spiritual unity [we say that those are one harmonious
Church, who believe in one Christ ; who have one Gospel, one
Spirit, one faith, the Bame sacraments, and we are speaking,
therefore, of spiritual tmity], without which faith in the heart,
or righteousness of heart before God, cannot exist. For this
we say that similarity of human rites, whether universal or
particular, is not necessary, because the righteousness of faith
is not a righteousness bound to certain traditions [outward cere-
monies of human ordinances] as the righteousness of the Law
«eQ was bound to the Mosaic ceremonies, because this right-
eousness of the heart is a matter that quickens the heart.
To this quickening, human traditions, whether they be universal
or particular, contribute nothing ; neither are they effects of
of the Holy Ghost, as are chastity, patience, the fear of God,
love to one's neighbor and the works of love.
Neither were the reasons trifling why we presented this arti- 3;?
cle. For it is evident that many foolish opinions concerning
traditions had crept into the Church. Some thought that
human traditions were necessary services for meriting justifica-
tion [that without such human ordinancess, Christian holiness
and faith are of no avail before God ; also that no one can be a
Christian unless he observe such traditions, although they are
aothing but an outward regulation]. And afterwards they dis-
* Aug. Conf. viii. : 3.
Ch. IV., Arts. VII. AND VIII. THE CHURCH. 169
puted how it came to pass that God was to be worshipped with
such variety, as though indeed these observances were acts of
worship, and not rather outward and political ordinances, per-
taining in no respect to righteousness of heart or the worship
of God, which vary, according to the circumstances, for certain
probable reasons, sometimes in one way, and at other times in
another [as in worldly governments one state has customs dif-
ferent from another]. Likewise some Churches have excom-
nmnicated others because of such traditions, as the observance
of Easter, pictures and the like.* Hence the ignorant have
supposed that faith, or the righteousness of the heart before
God, cannot exist [and that no one ^an be a Christian] without
these observances. For many fooHsh writings of the Sum-
mists^ and of others, concerning this matter are extant.
But just as dissimilar spaces of day and night do not in- 33
jure the unity of the Church, so we believe that the true unity
f>f the Church is not injured by dissimilar rites instituted by
men. Although it is pleasing to us that, for the sake of tran-
quillity [unity and good order] universal rites be observed.
Just as also in the Churches, we willingly observe the order
of the mass,^ the Lord's Day, and other more eminent festival
days. And with a very grateful mind, we embrace the profit-
able and ancient ordinances, especially since they contain a dis-
cipline, by which it is profitable to educate and instruct the
people and those who are ignorant. But now we are not dis- 34
cussing the question whether it be of advantage to observe them
on account of peace or bodily profit. Another matter is treated
of. For the question at issue is, whether the observances of
human traditions be acts of worship necessary for righteousness
before God. This is the point to be judged in this controversy,
and when this is decided, it can afterwards be judged whether
to the true unity of the Church it is necessary that human tra-
ditions should everywhere be alike. For if human traditions
be not acts of worship necessary for righteousness before God,
it follows that even they can be righteous and be the sons of
God who have not the traditions which have been received
^nfx elsewhere. As if the style of German clothing is not
worship of God, necessary for righteousness before God, it
* According to Eusebius (Ecclesiastical History, v. : 23-25), Victor,
Bishop of Rome (about 196, A. D.) excommunicated the Churches of Asia
Minor, on account of differences concerning the celebration of Easter. In
the eighth and ninth centuries, anathemas were pronounced in the Greek,
Roman and Frank Churches concerning images.
' Those who wrote summaries either of canonical law, or ethics ; espe-
cially the scholastics of the thirteenth century.
• The order of Lessons in the Mass, Augsburg Confession, xxyi. 40.
22
170 THE APOLOGY OF THE AUGSBURG CONFESSION.
follows that men can be righteous, and sons of God, and
the Church of Christ, even though they use a costume that is
not Grerman, but French.
Paul clearly teaches this to the Colossians (2 : 16, 17) : " Let 35
no man, therefore, judge you in meat, or in drink, or in respect
of a holyday, or of the new moon, or of the Sabbath days j
which are a shadow of things to come; but the body is of
Christ." Likewise (v. 20 sqq.) : " If ye be dead with Christ
from the rudiments of the world, why, as though living in the
world, are ye subject to ordinances (touch not ; taste not ; han-
dle not ; which all are to perish with the using), after the com-
mandments and doctrines of men ? Which things have indeed
a show of wisdom in will-worship and humility." For the 36
meaning is : Since righteousness of the heart is a spiritual mat-
ter, quickening hearts, and it is evident that human traditions
do not quicken hearts, and are not effects of the Holy Ghost, as
are love to one's neighbor, chastity, etc., and are not instruments
through which God admonishes hearts to believe, as are the
divinely-given Word and sacraments, but are usages with re-
gard to matters that pertain in no respect to the heart, which
perish with the using, we must not believe that they are neces-
sary for righteousness before God. And to the same effect, he
says, Rom. 14: 17: "The kingdom of God is not meat and
drink ; but righteousness and peace and joy in the Holy Ghost."
But there is no need to cite many testimonies ; since they are 37
everywhere obvious in the Scriptures, and, in our Confession,
we^ have brought together very many of them, in the latter
articles.* And the point to be decided in this controversy must
be repeated afterwhile, viz. whether human traditions be acts of
worship necessary for righteousness before God? There we
will discuss this matter more fully.
The adversaries say that universal traditions are to be ob- 38
served because they are supposed to have been handed down by
the apostles. What religious men they are! They wish that
the rites derived from the apostles be retained ; they do not
wish the doctrine of the apostles to be retained. They must 39
161 J^^g® concerning these rites, just as the apostles them-
^ selves judge in their writings. For the apostles did not
wish us to believe that through such rites we are justified, that
such rites are necessary for righteousness before God. The
apostles did not wish to impose such a burden upon ecn-
sciences ; they did not wish to place righteousness and sin in
the observance of days, food and the like. Yea Paul calls 4^
such opinions doctrines of devils (1 Tim. 4 : 1). Therefore the
will and advice of the apostles ought to be derived from their
* Augsburg Confession, xxvi. 22-29; xxviii. 44-48.
Ch. IV., AR-re. VII. AND VIII. THE CHURCH. 171
writings; it is not enough to mention their example. They
observed certain days, not because this observance was necessary
for justification, but in order that the people might know at
what time they should assemble. They observed also certain
other rites, and order of lessons, whenever they assembled.
The people retained also from the customs of the fathers [from
their Jewish festivals and ceremonies], as is commonly the case,
certain things which, being somewhat changed, the fathers
adapted to the history of the Gospel, as the Passover, Pente-
cost, so that not only by teaching, but also through these ex-
amples, they might hand down to posterity the memory of the
most important subjects. But if these things were handed 41
down as necessary for justification, why afterwards did the
bishops change many things in these very matters? But if
they were matters of divine right it was not lawful to change
them by human authority. Before the Synod of Nice, some 42
observed Easter at one time, and others at another time. Nei-
ther did this want of uniformity injure faith. Afterward the
plan was adopted, by which our passover \^Easter] did not fall
at the same time as that of the Jewish passover. But the apos-
tles had commanded the Churches to observe the passover with
the brethren who had been converted from Judaism. There-
fore after the Synod of Nice, certain nations tenaciously held to
the custom of observing the Jewish time. But the apostles, by
this decree, did not wish to impose necessity upon the Churches,
as the words of the decree testify. For it bids no one to be
troubled, even though his brethren, in observing Easter, do not
compute the time aright. The words of the decree are extant
in Epiphanius: "Do not calculate, but celebrate it whenever
your brethren of the circumcision do ; celebrate it at the same time
with them, and even though they may have erred, let not this be
a care to you." Epiphanius writes that these are the words of
the apostles presented in a decree concerning Easter, in which
the discreet reader can easily judge that the apostles wished to
fre'i the people from the foolish opinion of a fixed time, when
they prohibit them from being troubled, even though a mistake
should be made in the computation. Some,* moreover, in the 43
East, who were called, from the author of the dogma, Audians,
contended, on account of this decree of the apostles, that the
passover should be observed with the Jews. Epiphanius, in
refuting them, praises the decree, and says that it contains
nothing which deviates from the faith or rule of the Church,
and blames the Audians because they do not understand aright
the expression, and interprets it in the sense in which we inter-
pret it, because the apostles did not believe that it referred to
1 Germ, omits || 43, 44.
172 THE APOLOGY OF THE AUGSBUR(i CONFESSION.
1^0 the time in which the passover shouM be observed, but be-
cause the chief brethren had been converted from the Jews,
who observed their custom, and, for tlie sake of harmony,
w/shed the rest to follow their example. And the apostles 44
wisely admonished the reader neither to remove the liberty of
the Gospel, nor to impose necessity upon consciences, because
they add that they should not be troubled even though there
should be an error in making the computation.
Many things of this ckss can be inferred from the histories, 45
In which it appears that a want of uniformity in human ob-
servances does not injure the unity of faith [separate no one
from the universal Christian Church]. Although what need
is there of discussion ? The adversaries do not at all under-
stand what the righteousness of faith is, what the kingdom of
Christ is, if they judge that uniformity of observances in food,
days, clothing and the like, which do not have the command
of God, be necessary. But look at the religious men, our ad- 46
versaries. For the unity of the Church, they require uniform
human observances, although they themselves have changed the
ordinance of Christ in the use of the Supper, which certainly
was before a universal ordinance. But if universal ordinances
are so necessary, why do they themselves change the ordinance
of Christ's Supper, which is not human, but divine ? But con-
cerning this entire controversy, we will have to speak at differ-
ent times below.
VI.— 0/ the Eighth Article.
The entire eighth article has been approved, in which we 47
confess that hypocrites and wicked persons have been mingled
with the Church, and that the sacraments are efficacious even
though distributed by wicked ministers, because the ministers
act in the place of Christ, and do not represent their own per-
sons, according to Luke 10 : 16 : "He that heareth you, hear-
eth me.'' Impious teachers^ are to be deserted, because these 48
do not act any longer in the place of Christ, but are antichrists.
And Christ says (Matt. 7 : 15) : "Beware of false prophets."
And Paul (Gal. 1:9): "If any man preach any other gospel
unto you, let him be accursed."'
But Christ has warned us in his parables concerning the 49
Church, that, when offended by the private vices, whether of
priests or people, we should not excite schisms, as the Donat-
ists have wickedly done. We judge, as altogether seditious,* 50
Parallel Passages. — Augsburg Confession, Art. viii. ; Large Catechisua,
Part v., § 15 sqq. ; Formula of Concord, Sol. Dec. xii., g§ 14, 34.
* /. «. They who teach what is impious. See Apology, xiv. : 2i, p. 290.
• The followers of Wycliffe. Cf. Wycliffe's Dialogues, L. iv.. Cap. 17.
Ch. IV., Art. IX. BAPTISM. 173
loose indeed who excited schisms for the reason that they main-
tained that the priests should not be permitted to hold posses-
sions or property. For to hold that which is one's own is a
.pq civil ordinance. It is lawful, however, for Christians to
use civil ordinances, as the air, the light, food, drink. For
as nature and the fixed movements of the heavenly bodies, are
truly God's ordinances and we are preserved by God, so lawful
governments are truly God's ordinances, and are retained and
lefended by God against the devil.
Article IX.
Oj Baptism.
The ninth article has been approved, in which we confess 51
that " baptism is necessary to salvation," and that " children
are to be baptized," and that "the baptism of children is not
in vain, but is necessary and effectual to salvation." And since 52
the Gospel is taught among us purely and diligently, by God's
favor we receive also from it this fruit, that in our Churches
no Anabaptists have arisen [have not gained ground in our
Churches],^ because the people have been fortified by God's
Word, against the wicked and seditious faction of these rob-
bers. And as we condemn most other errors of the Anabap-
tists, we condemn this also, that they dispute that the baptism ,
of little children is unprofitable. For it is very certain that
the promise of salvation pertains also to little children [that
the divine promises of grace and of the Holy Ghost belong
not alone to the old, but also to children]. Neither indeed
does it pertain to those who are outside of Christ's Church,
where there is neither Word nor sacraments, because the king-
dom of Christ exists only with the Word and sacraments.
Therefore it is necessary to baptize little children, that the
promise of salvation may be applied to them, rjccording to
Christ's command (Matt. 28 : 19) : " Baptize y,ll nations."
Just as there salvation is offered to all, so baptism is offered
to all, to men, women, children, infants. It oJearly follows,
therefore, that infants are to be baptized, because v/ith baptism
salvation [the universal grace and treasure of the Gospel] is
offered.
Secondly, it is manifest that God approves of the baptism of 53
little children. Therefore the Anabaptists who condemn the bap>
Parallel Passages. — Nicene Creed, | 9 ; Augsburg Confession, Art. ix. :
Smalcald Articles, P. iii., Art. v. ; Small Catechism, P. iv. ; Large Catechism,
Proleg. 2 21, Part iv. ; Formula of Concord, Sol. Dec, xii. : 10-13; Visitatior
A.rticle8, iii.
* Reference is made especially to the Churches of Uppei Saxony. F.
171 THE APOLOGY OF THE AUGSBUEQ CONFESSION
tism of little children, believe wickedly. That God, however,
approves of the baptism of little children, is shown by this,
viz. that God gives the Holy Ghost to those thus baptized [to
many who have been baptized in childhood]. For if this bap-
tism*^ would be in vain, the Holy Ghost would be given to none,
none would be saved, and finally there would be no Church.*
[For there have been many holy men in the Church who have
r¥)t been baptized otherwise.] This reason, even taken alone,
can sufficiently establish good and godly minds against the god-
less and fanatical opinions of the Anabaptists.
Article X.
Oj the Holy Supper.
•ft^ The tenth article has been approved, in which we con- 54
fess that we believe, that, " in the Lord's Supper, the body
and blood of Christ are truly and substantially present, and are
truly tendered, with those things which are seen, bread and
wine, to those who receive the sacrament." This belief we
constantly defend, as the subject has been carefully examined
and considered. For since Paul says (1 Cor. 10 : 16) that the
bread is the communion of the Lord's body, it would follow, if
the Lord's body were not truly present, that bread is not a com-
munion of the body, but only of the Spirit of Christ. And 55
we have ascertained that not only the Roman Church affirms
the bodily presence of Christ, but the Greek Church also both
now believes and formerly believed the same. For the canon
of the Mass among them testifies to this, in which the priest
clearly prays that the bread may be changed and become the
very body of Christ. And Vulgarius, who seems to us to be
not a silly writer, says distinctly that " bread is not a mere fig-
ure, but is truly changed into flesh.'' And there is a long ex- 56
position of Cyril on John 15, in which he teaches that Christ
is corporeally offered us in the Supper. For he says thus:
" Nevertheless, we do not deny that we are joined spiritually
to Christ by true faith and sincere love. But that we have no
mode of connection with him, according to the flesh, this indeed
we entirely deny. And this we say is altogether foreign to the
divine Scriptures. For who has doubted that Christ is thus a
vine, and we indeed are branches, deriving thence life for our-
selves? Hear Paul saying (1 Cor. 10 : 17 ; Rom. 12 : 5; Gal.
3 : 28) that we are all one body in Christ, that, although ' we
Parallel Pa^ssages.— Aug. Conf., Art. x. ; Smalcald Articles, P. Hi., Art.
?i. ; Small Catechism, Part v.; Large Catechism, Proleg. § 23 sqq.. Pari r.;
Formula of Concord, Epitome, and Sol. Dec. c. vii.
* These words are taken from Augustine, Depecc, merit, et remiu.^ I. : 19
Ch. IV., Art. XI. CONFESSION. 175
are many, we are, nevertheless, one in him ; for we are all par-
takers of that one bread.' Does he perhaps think that the vir-
tue of the mystical benediction is unknown to us ? Since this
is in us, does it not also by the communication of Christ's flesh,
cause Christ to dwell in us bodily?" And a little after : "Whence
we must consider that Christ is in us not only according to habit,
which is understood as love, but also by natural participation,"
etc. We have cited these testimonies, not to undertake a dis- 57
cussion here, concerning this subject (for His Imperial Majesty
does not disapprove of this article), but in order that all who
may read them, may the more clearly perceive that we defend
the doctrine received in the entire Church, that, in the Lord's
Supper, the body and blood of Christ are truly and substantially
present, and are truly tendered with those things which are seen,
bread and wine. And we speak of the presence of the living
Christ [living body] ; knowing that " death hath no more do-
minion over him " (Rom. 6:9).
Article XI.
Oj Confession.
The eleventh article, " Of Retaining Absolution in the 58
Church," is approved. But they add a correction, in reference
to confession, viz. that the regulation be observed, headed, Om-
nis utriusque^ and that annual confession be made, and although
all sins cannot be enumerated, yet that diligence be employed
in order that they be recollected, and those which can be re-
^nr called, be recounted. Concerning this entire article, we will
speak at greater length afterwhile,* when we will explain
our entire opinion concerning repentance. It is well known 59
that we had so elucidated and honored [that we have preached,
written and taught in a manner so Christian, correct and pure]
the benefit of absolution and the power of the keys, that many
distressed consciences have derived consolation from our doctrine;
since they have heard that it is the command of God, nay rather
the utterance peculiar to the Gospel, that we should believe the
absolution, and regard it certain that the remission of sins is
freely granted us for Christ's sake ; and that we should believe
that, by this faith, we are truly reconciled to God [as though
we heard a voice from heaven]. This belief has encouraged
Parallel Passages. — Augsburg Clonfession, Art. xi. ; xxv. ; Apology, Art
v.: II sqq., 169; Art. vi., 185; Smalcald Articles, Art. viii., 321; Small Cate-
chism, Part VI.
* Canon xxi., Fourth Lateran Council, A. D. 1215.
• Apology, Art v.
176 THE APOLOGY OF THE AUGSBURG CONFESSION.
many godly minds, and, in the beginning, brought Luther the
best recommendation to all good men ; since it shows consciences
sure and firm consolation ; because previously the entire power
[entire necessary doctrine of repentance and] of absolution had
ibeen kept suppressed by doctrines concerning works, since the
sophists and monks teach nothing of faith and free remission
fbut pointed men to their own works, from which nothing but
oubt proceeds in alarmed consciences].
But with respect to the timey certainly the most in our 6a
churches use the sacraments, absolution and the Lord's Supper
frequently in a year. And those who teach of the worth and
fruits of the sacraments, speak in such a manner as to invite
the people to use the sacraments frequently. For concerning
this subject, there are many things extant written by our theo-
logians in such a manner, that the adversaries, if they are good
men, will undoubtedly approve and praise them. Excommu- 61
nication is also pronounced against the openly wicked and the
despisers of the sacraments. These things are thus done, both
according to the Gospel and according to the old canons. But 61
a fixed time is not prescribed, because all are not ready in
like manner at the same time. Yea if all would hasten to-
gether at the same time, the people could not be heard and in-
structed in order [so diligently]. And the old canons and
Fathers did not appoint a fixed time. The canon speaks only
thus :^ " If any enter the Church and be found never to com-
mune, let them be admonished. If they do not commune, let
them come to repentance. If they commune [if they wish to
be regarded Christians], let them not for ever be excluded. If
they have not done this, let them be excluded." Christ [Paul]
says (1 Cor. 11 : 29), that those who eat unworthily, eat judg-
ment to themselves. The pastors accordingly do not compel
those who are not qualified to use the sacraments,
^gg Concerning the enumeration of sins in confession, men are 63
thus taught, in order that snares be not cast upon con-
sciences. Although it is of advantage to accustom inexperi-
0iced men to enumerate some things, in order that they may be
the more readily taught, yet we are now discussing what is ne-
cessary according to divine law. Therefore, the adversaries
ought not to cite for us the regulation Omnis utriusquey which
is not unknown to us, but they ought to show from the divine
law that an enumeration of sins is necessary for obtaining theii
remission. The entire Church, throughout all Europe, knows 64
what sort of snares, this point of the regulation, which com-
mands that all sins be confessed, has cast upon consciences.
Neither has the text by itself as much disadvantage as the
* Council of Toledo, A. d. 400, Canon xiiL
Ch. IV., Art. XL CONFESSION. 177
Summists afterwards imagined, who collect the circumstauces *
of the sins. What labyrinths were there ! How great a tor-
ture for the best minds! For these incitements of terror
moved in no way licentious and profane men.
Afterwards what tragedies did the questions concerning one's 65
own priest,^ excite among the pastors and brethren [monks of
various orders], who then were by no means brethren, when
they were warring concerning jurisdiction of confessions ! We,
therefore, believe that, according to divine law, the enumera-
tion of sins is not necessary. This also is pleasing to Panor-
mitanus and very many other learned jurisconsults.^ Nor do
we wish to impose necessity upon the consciences of our people
by the regulation, Omnis utriusque, of which we judge, just as
of other human traditions, that they are not acts of worship
necessary for justification. And this regulation commands an
impossible matter, that we should confess all sins. It is evi-
dent, however, that we neither remember most sins, nor under-
stand them [nor do we indeed even see the greatest sins],
according to Ps. 19 : 13 : " Who can understand his errors?"
If the pastors are good men, they will know how far it is of 6d
advantage to examine [the young and otherwise] inexperienced
persons; but we do not wish to sanction the torture of the
Summists, which notwithstanding would have been less intol-
erable if they had added one word concerning faith, which
comforts and encourages consciences. Now, concerning this
faith, which obtains the remission of sins, there is not a syl-
lable in so great a mass of constitutions, glosses, summaries,
books of confession. Christ is nowhere read there. Only the
lists of sins are read. And the greater part is occupied with
«n- sins against human traditions, and this is most vain. This 67
doctrine has forced to despair many godly minds, whi(;h
were not able to find rest, because they believed that by divine
law an enumeration was necessary : and yet they experienced
that it was impossible. But other faults of no less moment
nhere in the doctrine of the adversaries concerning repentance,
vhich we will now recount.
* Council of Trent also requires confession of these, g 14, cap. 6.
• The " Omnis utriusque " commands that to him all sins be confestied
■ Augsburg Confession, xxv. : 12.
23
178 THE APOIX)GY OF THE AUGSBURG CONFESSION
CHAPTER V.
Article XII.
Oj Repentance,
In the twelfth article they approve of the first part, in which i
we set forth that, to those who have fallen since baptism, the
remission of sins can be imparted at whatever time, and as often
as they are converted. They condemn the second part, in which
we say that the parts of repentance are contrition and faith [a
penitent, contrite heart, and faith, that I believe that I receive
the forgiveness of sins through Christ]. They say that faith
is not the second part of repentance. What are we to do here, a
0 Charles, thou most invincible Emperor ? The utterance pe-
culiar to the Gospel is this, that by faith we obtain the remis-
sion of sins. [This word is not our word, but the voice and
word of Jesus Christ our Saviour.] This voice of the Gospel
these writers of the confutation condemn. We, therefore, can
in no way assent to the confutation. We cannot condemn the
utterance of the Gospel so salutary and abounding in consola-
tion. What else is the denial that by faith we obtain remission
of sins, but to treat the blood and death of Christ with scorn ?
We, therefore, beseech thee, O Charles, most invincible Em- 3
peror, to patiently and diligently hear and consider us concern-
ing this very important subject, which contains the chief topic
of the Gospel, and the true knowledge of Christ, and the true
worship of God. For all good men will ascertain that on this
subject we have taught especially things that are true, godly,
salutary and necessary for the whole Church of Christ. They
will ascertain from the writings of our theologians that very
much light has been added to the Gospel, and many pernicious
errors have been corrected, by which, through the opinions of
the scholastics and canonists, the doctrine of repentance was
previously covered.
Igg Before we come to the defence of our position we must 4
say this first ; All good men of all ranks, and also of the
theological rank, undoubtedly confess that before the writings
of Luther appeared, the doctrine of repentance was very much
confused. The books of the Sententiaries are extant, in which
there are innumerable questions, which no theologians were
ever able to explain satisfactorily. The people were able
neither to comprehend the sum of the matter, nor to see what
Parallel Passages.— Aug. Confess., Art. xii.; Smal. Art., Part iii., Art
Hi., vii.; Large Catechism, Part iv., § 64 sqq. ; Formula of Concord, E[>itomfl
and Sol. Dec, c. v. Cf Apology, Chap, ii., Art. iv., ? 61 ; Chap, iv.. Art xi,
1 59 sqq.
Ch. v., Abt. XII. REPENTANCE. 179
things especially were required in repentance, where peace of
conscience was to be sought for. Let any one of the adver- 5
saries come forth and tell us when remission of sins takes place.
O good God, what darkness there is ! They doubt whether it
be in attrition* or in contrition that remission of sins occurs.
And if it occur on account of contrition, what need is there of
absolution, what does the power of the keys effect, if sin have
been already remitted? Here indeed they also labor much
more, and wickedly detract from the power of the keys. Some t
dream that, by the power of the keys, guilt is not remitted, but
that eternal are changed into temporal punishments. Thus the
most salutary power would be the ministry not of life and the
Spirit, but only of wrath and punishments. Others, namely 7
the more cautious, imagine that by the power of the keys, sins
are remitted before the Church, and not before God. This also
is a pernicious error. For if the power of the keys do not con-
sole us before God, what then will pacify the conscience? Still
more involved is what follows. They teach that by contrition 8
we merit grace. In reference to which if any one would ask
why Saul and Judas and similar persons who were dreadfully
contrite did not merit grace, reply must here be made, accord-
ing to faith and according to the Gospel, that Judas did not
believe, that he did not support himself by the Gospel and
promise of Christ. For faith shows the distinction between
the contrition of Judas and of Peter. But the adversaries
reply concerning the Law, that Judas did not love God, but
feared the punishments.
When, however, will a terrified conscience, especially in those 9
serious, true and great terrors which are described in the psalms
and the prophets, and which those certainly taste who are truly
converted, be able to decide whether it fear God for his own
sake [out of love it fear God, as its God], or be fleeing from
eternal punishments? These great emotions can be distin-
guished in letters and terms; they are not thus separated in
fact, as these sweet sophists dream. Here we appeal to the 10
judgments of all good and wise men [who also desire to know
the truth]. They undoubtedly will confess that these discus-
sions in the writings of the adversaries are very confused and
intricate. And nevertheless the most important subject is at
jnq stake, the chief topic of the Gospel, the remission of sins.
This entire doctrine concerning these questions which we
have reviewed, is in the writings of the adversaries, full of
errors and hypocrisy, and obscures the benefit of Christ, the
power of the keys and the righteousness of faith [to inexpress-
ible injury of conscience].
* Cf. Smalcald Articles, Part ill., Art. iii., § 16, p. 814.
180 THE APOLOGY OF THE AUGSBURG CONFESSION.
These things occur in the first act. What when they '!ome ii
to confession f What a work there is in the endless enumera-
tion of sins, which is nevertheless, in great part, devott-d to
those against human traditions ! And in order that good minds
may by this means be the more tortured, they imagine that this
enumeration is of divine right. And when they demand this u
enumeration under the pretext of divine right, in the mean time
they speak coldly concerning absolution, which is truly of di-
vine right. They falsely assert that the sacrament itself con-
fers grace ex opere operate without a good disposition on the
part of the one using it ; no mention is made of faith appre-
hending the absolution and consoling the conscience. This is
truly what is generally called dntsvat npb zwv ixoazyjpicov, de-
parting from the mysteries.
The third act [of this play] remains, concerning satisfactions. 13
But this contains the most confused discussions. They imagine
that eternal punishments are commuted to the punishments of
purgatory, and teach that a part of these is remitted by the
power of the keys, and that a part is to be redeemed by means
of satisfactions.^ They add further that satisfactions ought to m
be works of supererogation, and they make these consist of
most foolish observances, such as pilgrimages, rosaries or similar
observances which do not have the command of God. Then, 1 5
just as they redeem purgatory by means of satisfactions, so an
act of redeeming satisfactions which was most abundant in rev-
enue, was devised. For they sell indulgences which they inter-
pret as remissions of satisfactions. And this revenue is not only
from the living, but is much more ample from the dead. Nor
do they redeem the satisfactions of the dead only by indulgences,
but also by the sacrifice of the Mass.^ In a word, the subject 16
^^Q of satisfactions is infinite. Among these scandals, for we
cannot enumerate all things, the doctrine of the righteous-
ness of faith in Christ, and the benefit of Christ also lie cov-
ered by the doctrine of devils. Wherefore, all good men un-
derstand that the doctrine of the sophists and canonists concern-
ing repentance is properly and justly censured. For the fol-
io wipg dogmas are clearly false, and foreign not only to Holy
Scripture, but also to the Church Fathers :
I. That from the divine covenant, we merit grace by good 17
works wrought without grace.
II. That by attrition, we merit grace. 18
III. That for the blotting out of sin^ the mere detestation 19
of the crime is sufficient.
> Apology, c. vi., Art. xii., H 26, 37, p. 189 sq.
• Apology, c. xii., Art. xxiv., H 64, 91, pp. 264, 268.
Ch. v., Art. XII. REPENTANCR 181
ly. That, on account of contrition, and not by faith iii2d
(.■hrist, we obtain remission of sins.
V. That the power of the keys avails for the remission of 21
sins, not before God, but before the Church.
yi. That by the power of the keys, sins are not remitted 2a
before God, but that the power of the keys has been instituted
to commute eternal to temporal punishments, to impose upon
consciences certain satisfactions, to institute new acts of wor-
ship, and to oblige consciences to such satisfactions and acts of
worship.
yil. That according to divine right, the enumeration of 23
offences in conf(;ssion, concerning which the adversaries teach,
is necessary.
yill. That canonical satisfactions are necessary for redeem- 24
Ing the punishment of purgatory, or they profit as a compensa-
tion for the blotting out of guilt. For thus uninformed per-
sons understand it.
IX. That the reception of the sacrament of repentance ex 2$
opere operato, without a good disposition on the part of the one
using it, ^. e. without faith in Christ, obtains grace.
X. That by the power of the keys, our souls are freed from 26
purgatory through indulgences.
XI. That, in the reservation of cases,* not only canonical 27
punishment, but the guilt also, ought to be reserved in reference
to one who is truly converted.
i«2 In order, therefore, to deliver pious consciences from 28
these labyrinths of the sophists, we have ascribed to repent-
ance these two parts, viz. contrition and faith. If any one de-
sire to add a third, viz. fruits worthy of repentance, i. e. a
change of the entire life and character for the better [good
works following conversion], we will not make any opposition.^
From contrition, we separate those idle and infinite discussions, 29
as to when we grieve from love of God, and when from fear
of punishment. But we say that contrition is the true terror
of conscience, which feels that God is angry with sin, and
which grieves that it has sinned. And this contrition thus
occurs, when sins are censured from the Word of God, because
tlie sum of the preaching of the Gospel is this, viz. to convict
* The more atrocious crimes which the Pope and his bishops reserve for
their own judgment.
' Var. adds : Neither are we ignorant that with the grammarians the
term pceniteniia signifies to disapprove that which we before approved.
This agrees better with contrition than with faith. But for the purpose
of teaching, we here understand repentance to be the entire conversion,
in which there are two termini, mortification and quickening. According
to the usual names we call them contrition and faith.
182 THE APOLOGY OF THE AUGSBUKG CX)NFESSION
of sin, and to offer for Christ's sake the remission of sins and
righteousness, and the Holy Ghost, and eternal life, and tl at as
regenerate men we should do good works. Thus Christ com- 3c
prises the sum of the Gospel, when he says in the last chapter
of Luke (v. 47) : " That repentance and remission of sins
should be preached in my name among all nations." And of 31
these terrors, Scripture speaks, as Ps. 38 : 4, 8 : " For mine
iniquities are gone over mine head, as a heavy burden they are
tcK) heavy for me I am feeble and sore broken; I
have roared by reason of the disquietness of my heart/^ And
Ps. 6 : 2, 3 : " Have mercy upon me, O Lord ; for I am weak ;
O Lord, heal me ; for my bones are vexed. My soul is also
sore vexed ; but thou, O Lord, how long?" And Isa. 38 : 10,
13 : "I said in the cutting off of my days, I shall go to the
gates of the grave : I am deprived of the residue of my years.
. . . . I reckoned till morning, that, as a lion, so will he
break all my bones." In these terrors, conscience feels the 32
wrath of God against sin, which is unknown to secure men
walking according to the flesh [as the sophists and their like].
It sees the turpitude of sin, and seriously grieves that it has
sinned; meanwhile it also flees from the dreadful wrath of
God, because human nature, unless sustained by the Word of
God, cannot endure it. Thus Paul says (Gal. 2; 19): "1 33
through the Law, am dead to the Law." For the Law only 34
accuses and terrifies consciences. In these terrors, our adver-
saries say nothing of faith ; they present only the Word which
convicts of sin. When this is taught alone, it is the doctrine
of the Law, not of the Gospel. By these griefs and terrors,
they say that men merit grace, if they still love God. But
how will men love God when they feel the terrible and inex-
pressible wrath of God ? What else than despair do those teach
who, in these terrors, display only the Law ?
172 ^^ therefore add as the second part of repentance. Of 35
Faith in Christ, that in these terrors the Gospel concern-
ing Christ ought to be set forth to conscience, in which Gos-
pel the remission of sins is freely promised concerning Christ.
Therefore, they ought to believe that for Christ's sake sins are
freely remitted to them. This faith cheers, sustains, and quick- 56
ens the contrite, according to Rom. 5:1: " Being justified by
faith, we have peace with God." This faith obtains the remis-
sion of sins. This faith justifies before God, as the same pas-
sage testifies: "Being justified by faith." This faith shows
the distinction between the contrition of Judis and Peter, of
Saul and of David. The contrition of Judas or Saul is of no
avail, for the reason that to this there is not added this faith,
which apprehends the remission of sins, bestowed as a gift for
Christ's sake. The contrition of David or Peter avails, because 37
Ch. V^ Abt. XII. REPENTANCE.
183
to it there is added faith, which apprehends the remission of
sing granted for Christ's sake. Neither is love present before
reconciliation has been made by faith. For without Christ, the
Law [God's Law or the First Commandment] is not performed,
according to Eph. 2:8; Rom. 5:2: "By Christ we have ac-
cess to God." And this faith grows gradually and throughout
the entire life, struggles with sin [is tested by various tempta-
tions] in order to overcome sin and death. But love follows
faith, as we have above said. And thus filial fear can be clearly 38
defined as such anxiety as has been connected with faith, i. e.
where faith consoles and sustains the anxious heart. Servile
fear is where faith does not sustain the anxious heart [is fear
without faith, where there is nothing but wrath and doubt].
Moreover, the power of the keys administers and presents 39
the Gospel through absolution, which is the true voice of the
Gospel. Thus we also comprise absolution, when we speak of
faith, because "faith cometh by hearing" (Rom. 10 : 17). For
when the Gospel is heard, and the absolution [i. e. the promise
of divine grace] is heard, the conscience is encouraged, and re-
ceives consolation. And because God truly quickens through 4c
j«o the Word, the keys truly remit sins before God, according
to Luke 10 : 16 : "He that heareth you heareth me."
Wherefore the voice of the one absolving must be believed not
otherwise than we would believe a voice from heaven. And 41
absolution properly can be called a sacrament of repentance, as
also the more learned scholastic theologians speak. Meanwhile 42
this faith is nourished in a manifold way in temptations, through
the declarations of the Gospel [the hearing of sermons, read-
ing] and the use of the sacraments. For these are [seals and]
signs of the New Testament, i. e. signs of the remission of
sins. They offer, therefore, the remission of sins, as the words
of the Lord's Supper clearly testify (Matt. 26 : 26, 28) : " This
is my body which is given for you. This is the cup of the
New Testament," etc. Thus faith is conceived and strength-
ened through absolution, through the hearing of the Gospel,
through the use of the sacraments, so that it may not succumb
while it struggles with the terrors of sin and death. This 13
theory of repentance is plain and clear, and increases the worth
of the power of the keys and of the sacraments, and illumines
the benefit of Christ, and teaches us to avail ourselves of Christ
as Mediator and Propitiator.
But as the confutation condemns us for having assigned these 4^
two parts to repentance, we must show that Scripture expresses
these as the chief parts in repentance or conversion. For
Christ says (Matt. 11 : 28) : " Come unto me, all ye that labor
and are heavy laden, and I will give you rest." Here there
are two members. The " labor " and the " burden " signify
184 THE APOLOGY OF THE AUGSBUEG CONFESSION.
the contrition, anxiety and terrors of sin and of death. "To
come to Christ" is to believe that sins are remitted for Christ's
sake ; when we believe our hearts are quickened by the Holy
Ghost through the Word of Christ. Here, therefore, there are4j
these two chief parts, contrition and faith. And in Mark 1 :
15, Christ says: "Repent ye and believe the Gospel." As in
the first member, he convicts of sins, in the latter he consoles
us, and shows the remission of sins. For to believe the Gos-
pel is not that general faith which devils also have [is not only
to believe the history of the Gospel], but it is peculiarly to be-
lieve that the remission of sins has been granted for Christ's
sake. For this is revealed in the Gospel. You see also here
that the two parts are joined, contrition when sins are reproved,
and faith, when it is said : " Believe the Gospel." If any one
should say here that Christ includes also the fruits of repent-
ance or the entire new life, we will not dissent. For this suf-
-^ fices us, that contrition and faith are named as the chief
parts.
Paul almost everywhere, when he describes conversion or re- 46
newal, designates these two parts, mortification and quickening,
as in Col. 2:11: "In whom also ye are circumcised with the
circumcision made without hands," viz. by the " putting off the
body of the sins of the flesh." And afterward (y. 12) : " Where-
in also ye are risen with him, through the faith of the opera-
tion of God." Here are two parts. One is the putting off the
body of sins; the other is the rising again through faith.
Neither ought these words, mortification, quickening, putting
off the body of sins, rising again, to be understood in a Pla-
tonic way, concerning a feigned change ; but mortification sig-
nifies true terrors, such as those of the dying, which nature
cannot sustain unless it be supported by faith. So he names
that as " the putting off of the body of sins," which we ordi-
narily call contrition, because in these griefs the natural con-
cupiscence is purged away. And quickening ought not to be
understood as a Platonic fancy, but as consolation which truly
sustains life that is escaping in contrition. Here, therefore, are 47
two parts : contrition and faith. For as conscience cannot be
pacified except by faith, therefore faith alone quickens, accord-
ing to the declaration (Hab. 2:4; Rom. 1:17): "The just
shall live by faith."
And then in Col. 2 : 14, it is said that Christ blots out the 4S
handwriting which through the Law is against us. Here also
there are two parts, the handwriting, and the blotting out of
the handwriting. The handwriting, however, is conscience,
convicting and condemning us. The Law moreover is the
word which reproves and condemns sins. Therefore, this ut-
tei'ance which says, " I have sinned against the Lord," as Da-
Ch. v.,abt.xii. eepentance. 1st
vid says (2 Sam. 12 : 13), is the handwriting. And wicked and
secure men do not seriously give forth this utterance. For they
do not see, they do not read the sentence of the Law written in
the heart. In true griefs and terrors, this sentence is perceived.
Therefore the handwriting which condemns us is contrition it-
self. To blot out the hand\\Titing is to expunge this sentence,
by which we declare that we are condemned, and to engross
the sentence, according to which we know that we have been
freed from this condemnation. But faith is the new sentence
which reverses the former sentence, and gives peace and life to
the heart.
Although what need is there to cite many testimonies, since 45
they are everywhere obvious in the Scriptures? Ps. 117 (118 :
18) : " The Lord hath chastened me sore ; but he hath not given
me over unto death." Ps. 118 (119 : 28) : " My soul melteth for
heaviness; strengthen thou me, according unto thy word."
Here in the first member, contrition is contained, and in the
second the mode is clearly described, how in contrition w^e are
revived, viz. by the word of God, which offers grace. This 50
^-,j- sustains and quickens hearts. And 1 Kings 2 (1 Sam.
2:6): " The Lord killeth and maketh alive ; he bringeth
down to the grave and bringeth up." By one of these, contri-
tion is signified ; by the other, faith is signified. And Isa. 51
28 : 21 : ^' The Lord shall be wroth, that he may do his work,
his strange work ; and bring to pass his act, his strange act."
He calls it the strange work of the Lord, when he terrifies, be-
cause to quicken and console is God's own work. [Other
works, as to terrify and to kill, are not God's own works, for
God only quickens.] But he terrifies, he says, for this reason,
viz. that there may be a place for consolation and quickening,
because hearts that are secure and do not feel the wrath of God
loath consolation. In this manner. Scripture is accustomed to 53
join these two, the terrors and the consolation, in order to teach
that in repentance there are these chief members, contrition and
faith that consoles and justifies. Neither do we see how the
nature of repentance can be presented more clearly and simply.
[We know with certainty that God thus works in his Christians
in the Church].
For the two chief works of God in men are these, to terrify, y
and to justify and quicken those who have been terrified. Into
these two w^orks all Scripture has been distributed. The one
part is the Law, which shows, reproves and condemns sins.
The other part is the Gospel ^ i. c. the promise of grace be-
stowed in Christ, and this promise is constantly -repeated in the
whole of Scripture, first having been delivered to Adam [" I
will put enmity," etc. (Gen. 3 : 15)]: afterwards to the patri-
archs; then, still more clearly proclaimed by the prophets;
24
186 THE APOLOGY OF THE AUGSBURG CONFESSION.
lastly, preached and set forth among the Jews by Christ, and
disseminated over the entire world by the apostles. For all the 54
saints were justified by faith in this promise, and not by their .
own attrition or contrition.
And the examples of their lives show likewise these two 55
parts. After his sin, Adam is reproved, and becomes terrified ;
this was contrition. Afterward God promise? grace, and speaks
of a future seed (the blessed seed, i. e, Chiist), by which tlie
kingdom of the devil, death and sin will be destroyed ; there
he ofiers the remission of sins. These are the chief things.
For although the punishment is afterwards added, yet this pun-
^mn ishment does not merit the remission of sin. And con-
cerning this kind of punishment, we will speak after a
while.
So David is reproved by Nathan, and, terrified, says (2 Sam. 56
12:13): " I have sinned against the Lord." This is contri-
tion. Afterward he hears the absolution : " The Lord also
hath put away thy sin ; thou shalt not die." This voice en-
courages David, and by faith sustains, justifies and quickens
him. Here a punishment is also added, but this punishment
does not merit the remission of sins. Nor are special punish- 57
raents always added, but in repentance these two things ought
always to exist, viz. contrition and faith, as Luke 7 : 37, 38.
The woman which was a sinner came to Christ weeping. By
these tears, the contrition is recognized. Afterward she hears
the absolution : ** Thy sins are forgiven ; thy faith hath saved
thee ; go in peace." This is the second part of repentance, viz.
faith which encourages and consoles her. From all these, it is 58
apparent to godly readers that we assign to repentance those
parts which properly belong to it in conversion, or regeneration
and the remission of sin. Worthy fruits and punishment (like-
wise, patience that we be willing to bear the cross, and punish-
ments, which God lays upon the old Adam), follow regeneration
and the remission of sin. We have mentioned these two parts
in order that the faith which we require in repentance (of which
the sophists and canonists have all been silent) might be the
better seen. And what that faith is, which the Gospel pro-
claims, can be better understood when it is set over against
contrition and mortification.*
* Var. adds : And in order that the whole world may see how great ii
the want of acquaintance with true godliness in our critics, who have writ-
ten the Confutation, we will add also the judgment of Bernard, who joins
the two members in repentance, contrition and faith, precisely in the same
manner that we do. In his third sermon concerning the Annunciation,
these words occur: "* Cause me to hear thy loving-kindness in the
wording, for in thee do I trust ' i?a. 143 : 8). Hope alone doubtless ob
Ch. v., Art. XII. REPENTANCE.
187
But as the adversaries expressly condemn our statement that 59
men obtain the remission of sins by faith, we will add a few
proofs, from which it will be understood that the remission of
sins occurs not ex opere operato because of contrition, but by
that special faith by which an individual believes that sins are
remitted to him. For this is the chief article, concerning which
we are contending with our adversaries, and whose knowledge
we regard especially necessary to all Christians. As, however,
it appears that we have spoken sufficiently above concerning
the same subject, we will here be briefer. For very closely re- .
lated are the topics of the doctrine of repentance and the doc-
trine of justification.
.«- When the adversaries speak of faith, and say that it 6c
precedes repentance, they understand by faith, not that
which justifies, but that which, in a general way, believes that
God exists, that punishments have been threatened to the wick-
ed [that there is a hell], etc. In addition to this faith we re-
c^uire that each one believe that his sins are remitted him.
Concerning this special faith we are disputing, and we oppose
it to the opinion which bids us trust not in the promise of
tains with thee the place of compassion, neither dost thou place the oil
of mercy except in the vessel of trust. But it is a faithless trust, capable
assuredly of cursing only, since we evidently sin in hope. Although it
ought not to be called trust, but an insensibility and pernicious dissimu-
lation. For what is trust to one who does not attend to danger ? Or what
remedy is there for fear, where neither fear is perceived, nor the matter
itself of fear ? Trust is a solace ; but he does not need solace who re-
joices when he has done wrong, and exults rather in the worst things.
Therefore, let us ask, brethren, and desire that the answer be given us as
to how great are the iniquities and sins which we have, and that our
crimes and offences be shown us. Let us search our ways, and with earn-
est attention examine all our pursuits and dangers. Let every one say
Id his fear : ' I will go to the gates of hell/ so that now we may take courage
in no other way than in the mercy alone of God. This is the true confi-
dence of man forsaking self and relying on his Lord. This I say is true
confidence, to which mercy is not denied, according to the testimony of
the prophet: ' Behold, the eye of the Lord is upon them that fear him,
upon them that hope in his mercy ' (Ps. 33 : 18). Neither assuredly does
a small trust suffice us ; in us indeed there is cause of fear: but in him
cause of trust." Thus far Bernard, whose opinion we have gladly quoted
in order that readers may see how we here understand faith as referring
to trust in mercy, which cheers and consoles the terrified, which he is
right in calling trust. And this can be clearly seen when there is an
opposition of terrors and of consolation. Just as Bernard here wishes
the knowledge of sins or contrition or terrors to exist in men, and wishes
trust to be added, which cheers in contrition.
188 THE APOLOGY OF THE AUGSBURG CONFESSION.
Christ, but in the opus operatum of contrition, ocnfession, and
satisfactions, etc. This faith follows terrors in such a manner
as to overcome them, and render the conscience pacified. To
this faith we ascribe justification and regeneration, while it frees
from terrors, and brings forth in the heart not only peace and
joy, but also a new life. We maintain that this faith is truly
necessary for the remission of sins, and accordingly place it
among the parts of repentance. Nor does the Church of Christ
)elieve otherwise, although our adversaries contradict us.
Moreover, in the beginning, we ask the adversaries whether 6 1
to receive absolution be a part of repentance, or not? But if
they separate it from confession, as they are subtile in making
the distinction, we do not see of what avail confession is with-
out absolution. If, however, they do not separate the receiving
absolution from confession, it is necessary for them to hold that
faith is a part of repentance, because absolution is not received
unless by faith. That absolution, however, is not received un-
less by faith, can be proved from Paul, who teaches (Rom. 4 :
16) that the promise cannot be received unless by faith. But
absolution is the promir-:e of the remission of sins. Therefore, 62
it necessarily requires faith. Neither do we see how he who
does not assent to it, may be said to receive absolution. And
what else is the refusal to assent to absolution, but the charging
God with falsehood ? If the heart doubt, it regards those
things which God promises as uncertain and of no account.
Accordingly, in John 5:10 it is written : " He that belie veth
not God, hath made him a liar ; because he believeth not the
record that God gave of his Son.^'
Secondly, we think that the adversaries acknowledge that the 63
178 f^^ission of sms is either a part, or the end, or, to speak
in their manner, the terminus ad quern of repentance [for
what does repentance help, if the forgiveness of sins be not
obtained?]. Therefore that, by which the remission of sins is
received, is correctly added to the parts of repentance. It is
/ery certain, however, that even though all the gates of hell
'ontradict us, yet the remission of sins cannot be received un-
less by faith alone, which believes that sins are remitted for
Chrisf s sake, according to Rom. 3 : 25 : " Whom God hath set
forth to be a propitiation through faith in his blood." Like-
wise Rom. 5:2: "By whom also we have access by faith unto
grace," etc. For a teriified conscience cannot set over against 64
God's wrath our works or our love, but it is at length pacified,
when it apprehends Christ as Mediator, and believes the prom-
ises given for his sake. For those who dream that, without
faith in Christ, hearts become pacified, do not understand what
the remission of sins is, or how it came to us. Peter (1 Ep. 2 : 65
0) cites from Isa. (49 :. 23, and 28 : 16) : " He tha^ believeth on
Ch. v., Art. XII. REPENTANCE 189
Iiim, shall not be confounded/' It is necessary therefore, that
hypocrites be confounded, who are confident that they receive
the remission of sins because of their own works, and not be-
cause of Christ. Peter also says in Acts 10:43: "To him
give all the prophets witness, that through his name, whoso-
ever believeth in him, shall receive remission of sins/' What
he says, "through his name," could not be expressed more
(;learly, and he adds : " Whosoever believeth in him/' Thus
therefore we receive the remission of sins only through the
name of Christ, i. e. for Christ's sake, and not for the sake of
any merits and works of our own. And this occurs when we
believe that sins are remitted to us for Christ's sake.
Our adversaries cry out that they are the Church, that they 66
are following the consensus of the Church [what the Catholic,
universal Church holds]. But Peter also here cites in our be-
half the consensus of the Church: "To him give all the
prophets witness, that through his name, whosoever believeth
in him, shall receive remission of sins," etc. The consensus
of the prophets is assuredly to be judged as the consensus of
the Church universal. [I verily think that if all the holy
prophets were to unanimously agree in a declaration (since God
regards even a single prophet as an inestimable treasure), it
would also be a decree, a declaration, and a unanimous strong
conclusion of the universal. Catholic, Christian,. holy Church,
and would be justly regarded such.] We concede neither to
the Pope, nor to the Church, the power to make decrees against
this consensus of the prophets. . But the bull of Leo openly 67
condemns this article, " Of the Remission of Sins," and the ad-
versaries condemn it in the Confutation. From which it is ap-
parent what sort of a Church we must judge that of these men
to be, who not only by their decrees censure the doctrine that
j«Q we obtain the remission of sins by faith, not on account
of our works, but on account of Christ, but who also give
the command, by force and the sword to abolish it, and by
every kind of cruelty to put to death good men, who thus
believe.
But they have authors of a great name, Scotus, Gabriel, and 68
the like, and passages of the Fathers which are cited in a muti-
lated form in the decrees. Certainly if the testimonies are to
be counted, they surpass us. For there is a very great crowd
of most trifling writers upon the Sententice, who, as though they
had conspired, defend these figments concerning the merit of
attrition, and of works, and other things, which we have above
recounted. But lest any one may be moved by the multitude 69
of citations, there is no great weight in the testimonies of the
later writers, who did not originate their own writings, but
only by compiling from the writers before them, transferred
190 THE APOLOGY OF THE AUGSBUKG CONFESSION.
these opinions from some books into others. They have exer-
cised no judgment, but just like pedarii senators silently have
approved tae errors of their superiors, which they have not un-
derstood. Let us not, therefore, hesitate to oppose this utter- 70
ance of Peter, which cites the consensus of the prophets, to
ever so many legions of the Sententiaries. And to this utter- 71
ance of Peter, the testimony of the Holy Ghost is added. For
the t(ixt speaks thus (Acts 10 : 44) : " While Peter yet spake
these words, the Holy Ghost fell on all them which heard the
Word.'' Therefore, let pious consciences know that the com- 7a
mand of God is this, that they believe that they are freely for-
given for Christ's sake, and not for the sake of our works.
And by this command of God, let them sustain themselves
against despair, and against the terrors of sin and of death.
And let them know that this belief has existed among saints 73
from the beginning of the world. [Of this the idle sophists
know little ; and the blessed proclamation, the Gospel, which
proclaims the forgiveness of sins through the blessed seed, that
is Christ, has from the beginning of the world been the greatest
consolation and treasure to all pious kings, all prophets, all be-
lievers. For they have believed in the same Christ in whom
we believe ; for from the beginning of the world no saint has
been saved in any other way than through the faith of the same
Gospel. Therefore Peter says also, etc.] For Peter clearly
cites the consensus of the prophets, and the writings of the
apostles testify that they believe the same thing. Nor are tes-
timonies of the Fathers wanting. For Bernard says the same
thing in words that are in no way obscure : " For it is necessary
first of all to believe that you cannot have remission of sins,
unless by the indulgence of God, but add yet that you believe
this, viz. that through him sins are forgiven thee. This is the
testimony which the Holy Ghost asserts in thy heart, saying :
' Thy sins are forgiven thee.' For thus the apostle judges that
man is justified freely through faith." These words of Ber- 74
nard shed light upon our cause wonderfully, because he not
only requires that we in a general way believe that sins are re
IgQ mitted through mercy, but he bids us add special faith,
by which we believe that sins are remitted even to us ;
and he teaches how we may be rendered certain concerning the
remission of sins, viz. when our hearts are encouraged \y faith,
and become tranquil through the Holy Ghost. What more do
the adversaries require? [But how now, ye adversaries? Is
St. Bernard also a heretic ?] Do they still dare to deny that
by faith we obtain the remission of sins, or that faith is a part
of repentance?
Thirdly, the adversaries say that sin is remitted, because an 75
ftttrite or contrite person elicits an act of love to God [if we
Ch. V.Art. XII. REPENTANCE. iJ*i
(iiulertake from reason to love God], and by. this act merits to
receive the remission of sins. This is nothing but to teach the
Law, the Gospel being blotted out, and the promise concerning
Christ being abolished. For they require only the Law am
our works, because the Law demands love. Besides, they teach
us to be confident that we obtain remission of sins because of
contrition and love. What else is this than to put confidence
in our works, not in the promise of God's Word and the promise
concerning Christ ? But if the Law be sufficient for obtaining
the remission of sins, what need is there of the Gospel ? what
need is there of Christ, if we obtain remission of sins because
of our own work ? We, on the other hand, call consciences 76
away from the Law to the Gospel ; and from confidence in
their own works, to confidence in the promise and Christ ; be-
cause the Gospel presents to us Christ, and promises freely the
remission of sins for Christ's sake. In this promise it bids uf\
trust, viz. that, for Christ's sake, we are reconciled to the
Father, and not for the sake of our own contrition or love.
For there is no other Mediator or Propitiator than Christ.
Neither can we do the works of the Law, unless we have first
been reconciled through Christ. And if we would do anything,
yet we must believe that not for the sake of these works, but
for the sake of Christ as Mediator and Propitiator, we obtain
the remission of sins.
Yea, it is a reproach to Christ and a repeal of the Gospel, to 77
believe that we obtain the remission of sins, on account of the
Law, or otherwise than by faith in Christ. This theory also
we have discussed above in the chapter Of Justification,*
|rt^ where we declared why we confess that men are justified
by faith, not by love. Therefore, the doctrine of the ad- 78
versaries, when they teach that by their own contrition and
love men obtain the remission of sins, and trust in this contri-
tion and love, is merely the doctrine of the Law, and of that
too as not understood [which they do not understand with re-
Bi)ect to the kind of love towards God which it promotes] ; just
as the Jews looked upon the veiled face of Moses. For let us
imagine that love is present, let us imagine that works are pres-
ent, yet neither love nor works can be a propitiation for sin
[or be of a.s much value as Christ]. And they cannot even be
opposed to the wrath and judgment of God, according to Ps.
143 : 2 : " Enter not into judgment with thy servant, for in thy
sight shall no man living be justified." Neither ought the
honor of Christ to be transferred to our works.
For these reasons, Paul contends^ that we are not justified 79
» § 61 sqq., p. 98 ; Of Love and Fulfilling of the liEW, ^ 26 sqq., p. 11
" Rom. 3 : 24, 28 ; 4 : 13 sq. ; Gal. 3 : 22.
192 THE APOLOGY OF THE AUGSBURG CONFESSION.
by the Law, and he opposes to the Law the promise of the re-
mission of sins, which is granted for Christ's sake, and teaches
that we freely receive the remission of sins for Christ's sake.
Paul calls us away from the Law to this promise. Upon this
promise he bids us look [and regard the Lord Christ our treas-
ure], which certainly will be void,^ if we be justified by the
Law before we are justified through the promise, or if we ob-
tain the remission of sins on account of our own righteousness.
But it is evident that the promise was given us and Christ was 8.
tendered to us for the very reason that we cannot do the works
of the Law.^ Wherefore, it is necessary that we be reconciled
by the promise before we do the works of the Law. The
promise, however, is received only by faith. Therefore, it is
necessary for contrite persons to apprehend by faith the prom-
ise of the remission of sins granted for Christ's sake, and to
be confident that freely for Christ's sake, they have a reconciled
Father. This is the meaning of Paul, Rom. 4 : 16, where heSi
says : " Therefore it is of faith, that it might be by grace ; to
the end the promise might be sure." And Gal. 3 : 22 : " The
Scripture hath concluded all under sin, that the promise by
faith of Jesus Christ might be given them that believe," i, e,
all are under sin, neither can they be freed otherwise than by
apprehending by faith the promise of the remission of sins.
Therefore, we must by faith accept the remission of sins be- 8?
fore we do the works of the Law ; although, as has been said
above, love follows faith, because the regenerate receive the
Holy Ghost, and accordingly begin [to become friendly to the
Law and] to do the works of the Law.
182 would cite more testimonies, if they were not obvi-83
ous to every godly reader in the Scriptures. And we do
not wish to be prolix, in order that this case may be the more
readily seen through. Neither indeed is there any doubt that 84
the meaning of Paul is what we are defending, viz. that by
faith we receive the remission of sins for Christ's sake, that by
faith we ought to oppose to God's wrath Christ as Mediator,
and not our works. Neither let godly minds be disturbed, even
though the adversaries find fault with the judgments of Paul.
Nothing is said so simply that it cannot be distorted by cavil-
ling. We know that this which we have mentioned is the true
and genuine meaning of Paul ; we know that this our belief
brings to godly consciences [in agony of death and temptation]
sure comfort, without which no one can stand in God's judgment.
Therefore let these pharisaic opinions of the adversaries beS^
rejected, viz. that we do not receive by faith the remission of
Bins, but that it ought to be merited by our love and works ;
"Rom. 4:14. « Rom. 4 U
Ch. v., Art. XII REPENTANCE. 19,^
chat we ought to oppose our love and our works to the wrath
of God. Not of the Gospel, but of the Law is this doctrine,
which feigns that man is justified by the Law before he has
been reconciled through Christ to God, since Christ says
(John 15:5): "Without me, ye can do nothing;" likewise:
"lam the true Vine ; ye are the branches.'' But the adver- 86
saries feign that we are branches not of Christ, but of Moses.
I'or they wish to be justified by the Law, and to offer their
love and works to God, before they are reconciled to God
through Christ, before they are branches of Christ. Paul, on
the other hand [who is certainly a much greater teacher than
the adversaries], contends that the Law cannot be observed
without Christ. Accordingly, in order that we may be recon-
ciled to God for Christ's sake, the promise must be received be-
fore we do the works of the Law. We think that these things 87
are sufficiently clear to godly consciences. And hence they will
understand why we have declared above that men are justified
by faith, not by love, because we must oppose to God's wrath
not our love or works, or confidence in our love and works, but
Christ as Mediator [for all our ability, all our deeds and works
are far too weak to remove and appease God's wrath]. And
we must apprehend the promise of the remission of sins, before
we do the works of the Law.
I«q Lastly, when will conscience be pacified if we receive 88
remission of sins on the ground that we love, or that we
do the works of the Law? For the Law will always accuse us,
because we never satisfy God's Law. Just as Paul says (Rom.
4:15): " The Law worketh wrath." Chrysostom asks concern-
ing repentance. Whence are we made sure that our sins are re-
mitted us? The adversaries even in their "Sentences," ask
concerning the same subject. This cannot be explained, con-
sciences cannot be made tranquil, unless they know that it is
God's command and the very Gospel, that they should be firmly
confident that for Christ's sake sins are remitted freely, and
thai they should not doubt that these are remitted to them. If
any one doubt, he charges, as John says (1 Ep. 5 : 10), the
divine promise with falsehood. We teach that this certainty
of faith is required in the Gospel. The adversaries leave con-
sciences uncertain and wavering. Consciences do nothing from 89
faith, since they perpetually doubt whether they have remission.
[For it is not possible that there should be rest, or a quiet and
peaceful conscience, if they doubt whether God be gracious.
For if they doubt whether they have a gracious God, whethei
they be doing right, whether they have forgiveness of sins,
how can, etc.] How can they in this doubt call upon God,
how can they be confident that they are heard? Thus the
entire life is without God [faith], and without the true wor-
194 THE APOLOGY OF THE AUGSBURG CONFESSION.
ship of God. This is what Paul says (Rom. 14 : 23), that
" Whatsoever is not of faith, is sin." And because they are con-
stantly occupied with this doubt, they never experience what
faith [God or Christ] is. Thus it comes to pass, that they rush
at last into despair [die in doubt, without God, without all
knowledge of God]. Such is the doctrine of the adversaries,
the doctrine of the Law, the annulling of the Gospel, the doc-
trine of despair. [Whereby Christ is suppressed, men are led
into overwhelming sorrow and torture of conscience, and finally,
when tem]3tation comes, into despair.] Now we are glad to ^
refer to all good men the judgment concerning this topic of re-
pentance, for it has no obscurity, in order that they may decide
whether we or the adversaries have taught those things which
are more godly and healthful to consciences. Indeed these dis-
sensions in the Church* do not delight us ; wherefore unless we
would have great and necessary reasons for dissenting from the
adversaries, we would with the greatest pleasure be silent.
But now, since they condemn the manifest truth, it is not right
for us to desert a cause which is not our own, but is that of
Christ and the Church. [We cannot with fidelity to God and
conscience, deny this blessed doctrine and divine truth, from
which we expect at last when this poor temporal life ceases,
and all help of creatures fails, the only eternal highest consola-
tion ; nor will we in anything recede from this cause, which is
not only ours, but that of all Christendom, and concerns the
highest treasure, Jesus Christ.]^
184 ^^ ^^^^ declared for what reasons we assigned to re- 91
pentance these two parts, contrition and faith. And we
have done this the more freely, because many expressions con-
cerning repentance are published which are cited in a muti-
lated form from the Fathers [Augustine and the other ancient
Fathers], and which the adversaries have distorted, in order to
put faith out of sight. Such are : " Repentance is to lament
past evils, and not to commit again deeds that ought to be
lamented.'' Again : " Repentance is a punishment of the one
grieving, punishing in himself what he is sorry that he has
committed." In these passages, no mention is made of faith.
And not even in the schools, when they interpret, is anything
added concerning faith. Wherefore, in order that the doctrine 9V
of faith might be the more conspicuous, we have enumerated it
amc ig the parts of repentance. For the subject itself shows
that those passages which require contrition or good works,
and make no mention of justifying faith, are dangerous [as
experience proves]. And prudence can justly be desired in 91
those who have collected these centos of the Sentences and de-
* Apology, Preface, 216. » Of. | 2.
Ch. VI. CONFESSION AND SATISFACTION. J 91
crees. For since the Fathers speak in some places concerning
one part, and in other places concerning another part of re-
pentance, and not only concerning one part, but concerning
both, i. e. concerning contrition and faith, it would have been
well to select and combine their judgments.
For Tertullian speaks excellently concerning faith, dwelling 94
upon the oath in the prophet (Ez. 33 : 11) : "As I live, saith
the Lord God, I have no pleasure in the death of the wicked ;
but that the wicked turn from his way and live." For as God
swears that he does not wish the death of a sinner, he shows
that faith is required, in order that we may believe the one
swearing, and be firmly confident that he forgives us. The
authority of the divine promises ought by itself to be great in
our estimation. But this promise has also been confirmed by
an oath. Wherefore, if any one be not confident that he is
forgiven, he denies that God has sworn what is true, than which
a more horrible blasphemy cannot be imagined. For Tertul-
liau speaks thus: "He invites by reward to salvation, even
swearing. Saying, ' I live,' he desires that he be believed. Oh
blessed we, for whose sake God swears ! Oh most miserable, if
we believe not the Lord when he swears!" But here we must 95
know that this faith ought to be confident that God freely for-
gives us, for the sake of Christ, for the sake of his own prom-
ise, not for the sake of our works, contrition, confession or
satisfactions. For if faith rely upon these works, it immedi-
ately becomes uncertain, because the terrified conscience sees
that these works are unworthy. Accordingly Ambrose speaks 96
lgr admirably concerning repentance : " Therefore it is proper
for us to believe both that we are to repent and that we
are to be pardoned ; that, nevertheless we should hope for par-
don as from faith ; and faith obtains it as from a handwriting."
Again : " It is faith which covers our sins." Therefore, there 97
are sentences extant in the Fathers, not only concerning contri-
tion and M'orks, but also concerning faith. But the adversaries,
since they understand neither the nature of repentance, nor the
language of the Fathers, select passages concerning a part of
repentance, viz. concerning works ; they pass over the declara-
tions made elsewhere concerning faith, since they do not under-
stand them.
CHAPTER VI.
Of Confession and Satisfaction.
Good men can easily judge that it is of the greatest import- i
ance that the true loctrine concerning the above-mentioned
Parallel Passages. — Aug. Conf., Arts. xi. and xii., g 10; Apology, Art. xi.
I 63 sqq. ; xii., § ISsqq. ; Snialcald Articles, Part III., Art. iii., §§ 10, 19 sqq. ; Art
eii. ; Small Catechism, Part V. ; Formula of Concord, Ep. and Sol. Decl., Art. iii
l9o THE APOLOGY OF THE AUGSBtrUG CONFESSION.
parts, viz. contrition and faith, be preserved. [For the great
fraud of indulgences, etc. and the preposterous doctrines of the
sophists have sufficiently taught us what great vexation and
danger arise therefrom, if a foul stroke be here made. How
many a godly conscience under the Papacy sought with great
labor the true way, and in the midst of such darkness did not
find it !] Therefore, we have always been occupied more with
the elucidation of these topics, and have disputed nothing as
yet concerning confession and satisfaction. For we also retain 2
confession, especially on account of the absolution, which is the
Word of God, that, by divine authority, the power of the keys
proclaims concerning individuals. Wherefore it would be wicked 3
to remove private absolution from the Church. Neither do 4
they understand what the remission of sins or the power of the
keys is, if they despise private absolution. But in reference to 5
the enumeration of offences in confession, we have said above
that we hold that it is no!; necessary by divine right. For the 6
objection, made by some, that a judge ought to know a case be-
fore he pronounces upon it, pertains in no way to this subject ;
because * the ministry of absolution is favor or grace, it is not a
judgment or law. Therefore ministers in the Church have the 7
command to remit sin ; they have not the command to investi-
te secret sins. And indeed they ab3olve from those that we 8
o not remember ; for which reason iibsolution, which is the
voice of the Gospel remitting sins and consoling consciences,
does not require judicial examination.
And it is ridiculous to transfer hither the ss^ying of Solomon 9
(Prov. 27:23): "Be thou diligent to know ike state of thy
flocks.'' For Solomon says nothing of confession, but gives to
the father of a family a domestic precept, thai he should use
^gg what is his own, and abstain from what is another's ; and
he commands him to take care of his own property dili-
gently, yet in such a way that with his mind oocup.^^d with the
increase of his resources, he should not cast away ths fear of
God, or faith or care in God's Word. But our adverc^jviios by
' Var. continues thus : Absolution is the execution of tiie benefit of an-
other, and not a judgment. For Christ gave the command to remit sins .
this command ministers execute. They have not a command concerning
taking cognizance of secret things. This can be understood from ihf
fact that they remit infinite sins, which not even we ourselves, to whoi>
tliey are remitted, remember. And if the remission would depend u^o>-»
knowledge, the entire matter would be uncertain. But it does not rtr-
tain to the present disputation to determine what sort of jurisdiction t>i*
Church has in ofiences which are publicly known. For inasmuch v
these are known, they are accused by name, and afterwards they are re-
mitted by name, if their author wish to be received by the Church,
Ch. VI. CONFESSION AND SATISFACTION. 197
a wonderful metamorphosis transform passages of Scripture to
whatever moaning they please. Here " to know '^ signifies with
diem to hear confessions, " the state/' not the outward life, but
the secrets of conscience; and "the flocks" signify men.
[" Stable," we think, means a school, within which there are
such doctors and orators. But it has happened aright to those
who thus despise the Holy Scriptures and all sound interpreta-
tion, that they make great mistakes in grammar.] The inter-
pretation is assuredly neat, and is worthy of these despisers of
the pursuits of eloquence. But if any one desire by a simili-
tude to transfer a precept from a father of a family to a pastor
A a Church, he ought certainly to interpret "state" [V.
vultusj countenance] as applying to the outward life. This
similitude will be the most consistent.
But let us omit such matters as these. At different times ic
in the Psalms mention is made of confession, as (Ps. 32 : 5) :
" I said, I will confess my transgressions unto the Lord ; and
thou forgavest the iniquity of my sin." Such confession of sin
which is made to Go(l, is contrition itself. For when confes-
sion is made to God, it must be made with the heart, not alone
with the voice, as is made on the stage by actors. Therefore,
such confession is contrition, in which, feeling God's wrath, we
confess that God is justly angry, and that he cannot be appeased,
and, nevertheless, we seek for mercy because of God's promise
Such is the following confession (Ps. 51:4): "Against thee n
only have I sinned, that thou mightest be justified, and be clear
when thou judgest," i. e. " I confess that I am a sinner, and have
merited eternal wrath, and that I cannot set my righteousnesses,
my merits, over against thy wrath ; accordingly I declare that
thou art just when thou condemnest and punishest us ; I de-
clare that thou art clear when hypocrites judge thee as being
imjust in punishing them, or condemning the well-deserving.
Yea, our merits cannot be opposed to thy judgment; but we
will thus be justified, viz. if thou justifiest us, if, through thy
mercy, thou accouutest us righteous." Perhaps some one may 1 2
also cite James (5:16): " Confess your faults one to another."
But here the reference is not to confession that is to be made to
the priests, but in general concerning the reconciliation of
brethren to each other. For it commands that the confession
be mutual.
|n~ Again, our adversaries will condemn many most gener- i j
ally received teachers, if they will contend that in confes-
sion an enumeration of offences be necessary according to divme
law. For although we a])prove of confession, and judge that
an examination is of advantage, in order that men may be the
better instructed [young and inexperienced persons be ques-
tioned], yet the matter must be so controlled that snares be not
198 THE APOLOGY OF THE AUGSBUEG CX)NFESSION.
ca6t upon consciences, which never will be tranquil, if they
think that they cannot obtain the remission of sins, unless this
precise enumeration be maie. That which the adversaries have li
expressed in the Confutation ^ is certainly most false, viz. that a
full confession is necessary for salvation. For this is impos-
sible. And what snares they here cast upon the conscience
when they require a full confession ! For when will conscience
be sure that the confession is full ? In the Church writers 1 5
mention is made of confession, but they do not speak of this
enumeration of secret offences, but of the rite of public repent-
ance. For as the fallen or notorious [those guilty of public
crimes] were not received without fixed satisfactions [without
a public ceremony or reproof], they made confession on this ac-
count to the presbyters, in order that satisfactions might be pre-
scribed to them according to the measure of their offences.
This entire matter contained nothing similar to the enumera-
tion concerning which we are disputing. This confession was
made, not because without it the remission of sins before God
could not occur, but because satisfactions could not be pre-
scribed unless the kind of offence were first known. For
other offences had other canons.
And from this rite of public repentance, we have derived 16
the name, " satisfaction." For the holy Fathers were unwill-
ing to receive those who had fallen, or who had become notori-
ous, unless, as far as it was possible, their repentance had been
first examined into, and observed. And there seem to have
been many causes for this. For to chastise those who had
fallen served as an example, just as also the gloss upon the de-
crees admonishes, and it was improper immediately to admit
notorious men to the communion [without being tested].
These customs have long since grown obsolete. Neither is it
necessary to restore them, because they are not necessary for
the remission of sins before God. Neither did the Fathers 17
hold this, viz. that men merit the remission of sins through
such customs or such works. Although these spectacles [such
outward ceremonies] are accustomed to lead astray the ignorant,
to think that by these works they merit the remission of sins
before God. But if any one thus hold, he holds to the faith
of a Jew and heathen. For even the heathen had certain ex-
piations for offences, through which they imagined that they
188 ^^^^® reconciled to God. Now, however, since the custom 18
has become obsolete, the name " satisfaction " still remains,
and a trace of the custom also remains in prescribing in confes-
sion certain satisfactions, which they define as works that are
not due. We call them canonical satisfactions. Of these we 19
* Confutation, Art. xi.
Ch. VI. CONFESSION AND SATISFACTION. 199
hold, just as of the enumeration, that canonical satisfactions
[these public ceremonies] are not necessary by divine law for
the remission of sins ; just as also the ancient ceremonies of
satisfactions in public repentance were not necessary by divine
law for the remission of sins. For the belief concerning faith
muse be retained, that by faith we obtain remission of sins for
Christ's sake, and not for the sake of our works that precede
or follow (when we are converted or born anew in Christ).
And for this reason, we have discussed especially the question
of satisfactions, that by supporting them the righteousness
of faith be not obscured, or men think that, for the sake of
these works, they obtain remission of sins. And many sayings 2c
that are current in the schools aid the error, such as that which
they give in the definition of satisfaction, viz. that it is wrought
for the purpose of appeasing the divine displeasure.
But, nevertheless, the adversaries acknowledge that satisfac- 23
tions are of no profit for the remission of guilt. Yet they im-
agine that satisfactions are of profit in redeeming from the
punishments, whether of purgatory, or other punishments.
For thus they teach that in the remission of sins, God [without
means, alone] remits the guilt, and yet, because it belongs to
divine justice to punish sin, that he commutes eternal into tem-
poral punishment. They add farther that a part of this tem-
poral punishment is remitted by the power of the keys, but
that the rest is redeemed by means of satisfactions. Neither
can it be understood of what punishments a part is remitted by
the power of the keys, unless they say that a part of the pun-
ishments of purgatory are remitted, from which it would fol-
low that satisfactions are only punishments redeeming from
purgatory. And these satisfactions, they say, avail even though
they are rendered by those who have relapsed into mortal sin,
as though indeed the divine displeasure could be appeased by
those who are in mortal sin.^ This entire matter is fictitious, 22
and recently fabricated without the authority of Scripture and
the old writers of the Church. And not even Longobardus
speaks in this way of satisfactions. The scholastics saw that 25
there were satisfactions in the Church ; and they did not notice
that these ceremonies had been instituted both for the purpose
of exami)le, and for testing those who desired to be received by
the Church. In a word, they did not see that it was a disci-
pline, and entirely a matter pertaining to external discipline.
Accordingly they superstitiously imagined, that these avail not
.oq for discipline before the Church, but for appeasing God.
A nd just as in other places they frequently, with great inapt-
ness, have confounded spiritual and civil matters [the kingdom
» Rom. 2 : 28 sqq. ; Gal. 6 : 15.
200 THE APOLOGY OF THE AUGSBUKG CONFESSION.
of Christ which is spiritual and the kingdom of the world, and
external discipline], the same happens also with regard to satis-
factions. But the gloss on the canons at various places testifies 24
that these observances were instituted for the sake of church
discipline [should serve alone for an example before the
Church].
Let us see, moreover, how in the Confutation which they 25
haxl the presumption to obtrude upon His Imperial Majesty,
:hey prove these their figments. They cite many passages
from the Scriptures, in order to impose upon the inexperienced,
as though this subject, which was unknown even in the time of
Longobard, had authority from the Scriptures. They bring
forward such passages as these : " Bring forth, therefore, fruits
meet for repentance '^ (Matt. 3:8; Mark 1:15). Again:
"Yield your members servants to righteousness " (Rom. 6 : 19).
Again Christ preaches repentance (Matt. 4:17): " Repent."
Again Christ (Luke 24 : 47) commands the apostles " to preach
repentance," and Peter preaches repentance (Acts 2 : 38). Af-
terward they cite certain passages of the Fathers and the
canons, and conclude that satisfactions in the Church are not
to be abolished contrary to the plain Gospel and the decrees of
the Councils and Fathers [against the decision of the Holy
Church], nay even that those who have been absolved by the
priest ought to bring to perfection the repentance that has been
enjoined, following the declaration of Paul (Tit. 2:14): " Who
gave hiniself for us, that he might redeem us from all iniquity,
and purify unto himself a peculiar people, zealous of good
works."
May God put to confusion these godless sophists who so 26
wickedly distort God's Word to their own most vain dreams!
What good man is there who is not moved by such dishonesty?
" Christ says, ^ Repent,' the apostles preach repentance ; there-
fore eternal punishments are compensated by the punishments
of purgatory, therefore the keys have the power to remit part
of the punishments of purgatory, therefore satisfactions redeem
the i)unishments of purgatory " ! Who has taught these asses
such logic ? Yet this is neither logic nor sophistry, but cun-
ning trickery. Accordingly they appeal to tne expression re-
pmt in such a way that, when the inexperienced hear such a
passage cited against us, they derive the opinion that we deny
all repentance. By these arts, tJiey endeavor to alienate minds
190 ^^^^ *^ enkindle hatred, so that the inexperienced may cry
out against us, that such pestilent heretics as disapprove
of repentance should be removed from their midst.
But we hope that among good men these calumnies [and 27
misrepresentations of Holy Scripture] may make little head-
•vay. And God will not long endure such impudence and
I
Ch. VI. CONFESSION AND SATISFACTION. 201
wickedness. [They will certainly be consumed by the first and
second commandments.] Neither has the Pope of Rome con-
sulted well for his own dignity in employing such patrons, be-
cause he has entrusted a matter of the greatest importance to
the judgment of these sophists. For since we include iu the
confession almost the sum of the entire Christian doctrine,
judges should have been appointed to make a declaration
concerning matters so important and so many and various,
whose learning and faith would have been more approved
than that of the sophists who have written this Confutation.
It was particularly becoming for you, O Carapegius, in accord- 2S
ance with your wisdom, to have taken care, that in regard to
matters of such importance they should write nothing which
either at this time, or with posterity might seem to be able to
diminish regard for the Roman See. If the Roman See judges
it right that all nations should acknowledge her as mistress of
the faith, she ought to take pains that learned and uncorrupt
men make investigation concerning matters of religion. For
what will the world judge, if at any time a writing of the ad-
versaries be brought to light ? what will posterity judge con-
cerning these reproachful judicial investigations? You see, O 29
Campegius, that these are the last times, in which Christ pre-
dicted that there would be the greatest danger to religion.
You, therefore, who ought as it were to sit on the watch-tower,
and control religious matters, should in these times employ un-
usual wisdom and diligence. There are many signs which, unless
you beware of them, threaten a change to the Roman state.
And you make a mistake if you think that Churches should be 3c
retained by force and arms. Men ask to be taught concerning
religion. How many do you suppose that there are, not only
in Germany, but also in England, in Spain, in France, in Italy,
and finally even in the city of Rome, who, since they see that
controversies have arisen concerning subjects of the greatest
importance, are beginning somewhere to doubt, and to be silently
indignant that you refuse to investigate and judge aright sub-
jects of such weight as these; that you do not deliver con-
sciences in suspense ; that you only bid us be overthrown and
annihilated by arms? There are many good men, to whom 3 i
this doubt is more bitter than death. You do not consider
sufficiently how great a subject religion is, if you think that
good men are in anguish for a slight cause, whenever they be-
gin to doubt concerning any dogma. And this doubt can have
jQj no other effect than to produce the greatest bitterness of
hatred against those who, when they ought to heal con-
sciences, plant themselves in the way of the explanation of the
subject. We do not here say that you ought to fear God's 33
judgment. Foi' the hierarchs think that they can easily pro-
2B
202 THE APOLOGY OF THE AUGSBURG CONFESSION.
vide against this, for since they hold the keys, of course they
can open heaven for themselves, whenever they wish. We are
speaking of the judgments of men, and the silent desires of al)
nations, which indeed at this time require that these matters be
investigated and decided in such a manner that good minds
may be healed and freed from doubt. For, in accordance
with your wisdom, you can easily decide what will take place,
if at any time this hatred against you should break forth. But
by this favor, you will be able to bind to yourself all nations, as
all sane men regard it the highest and most important matter, if
you heal doubting consciences. We have said these things not 3;
be(?ause we doubt concerning our confession. For we know
that it is true, godly and useful to godly consciences. But ii
is likely that there are many in many places, who waver con-
cerning matters of no light importance, and yet do not heai
such teachers as are able to heal their consciences.
But let us return to the main point. The Scriptures cited 34
by the adversaries speak in no way of canonical satisfactions,
and of the opinions of the scholastics, since it is evident that
the latter were only recently born. Therefore it is pure perver-
sion, since they distort Scripture to their own opinions. We
say that good fruits, good works in every kind of life, ought to
follow repentance, i. e. conversion or regeneration [the renewal
of the Holy Ghost in the heart]. Neither can there be true
conversion or true 3ontrition, where mortifications of the flesh
and good fruits do not follow [if we do not externally render
good works and Christian patience]. True terrors, true griefs
of soul, do not allow the body to indulge in sensual pleasures,
and true faith is not ungrateful to God, neither does it despise
God's commandments. In a word, there is no inner repentance,
unless it also produce outwardly mortifications of the flesh.
We say also that this is the meaning of John, when he says 3^
(Matt. 3:8): " Bring forth, therefore, fruits meet for repent-
ance.'^ Likewise, of Paul when he says (Rom. 6:19):" Yield
your members servants to righteousness f just as he likewise
says elsewhere (Rom. 12:1): " Present your bodies a living
sacrifice," etc. And when Christ says (Matt. 4: 17): "Re-
pent,'' he certainly speaks of the entire repentance, of the en-
tire newness of life and its fruits ; he does not speak of those
hypocritical satisfactions which the scholastics imagine avail for
compensating the punishment of purgatory or other punish-
ments, when they are made by those who are in mortal sin.
192 Many arguments, likewise, can be collected to show that 36
these passages of Scripture pertain in no way to scholastic
satisfactions. These men imagine that satisfactions are works
that are not due; but Scripture, in these passages, requires
works that are due. For this word of Christ, " Repent," is
Cb.yi. confession and satisfaction. 203
the word of a commandment. Likewise the adversaries write 3J
that if any one should refuse to undertake satisfactions, he does
not sin, but will pay these penalties in purgatory. Now the
following passages are, without controversy, precepts pertaining
to this life: "Repent;" "Bring forth fruits meet for repent-
ance;" "Yield your members servants to righteousness."
Wherefore, they cannot be distorted to the satisfactions which
it is permitted to refuse. For to refuse God's commandments is
uDt permitted. [For God's commands are not thus left to our
discretion.] Thirdly, indulgences remit these satisfactions, as 38
is taught by the chapter. Be Posnitentiis et Remissione, begin-
ning Quum ex eo, etc. But indulgences do not free us from
the commandments : " Repent ;" " Bring forth fruits meet for
repentance." Therefore, it is manifest that these passages of
Scripture have been wickedly distorted to apply to canonical
satisfactions. See further what follows. If the punishments 39
of purgatory are satisfactions, or sufferings sufficient, or if sat-
isfactions are a redemption of the punishments of purgatory,
do these passages also give commandment that souls be pun-
ished in purgatory ? [The above-cited passages of Christ and
Paul must also show and prove that souls enter purgatory and
there suffer pain.] Since this must follow from the opinions
of the adversaries, these passages should be interpreted in a
new way : " Bring forth fruits meet for repentance ;" " Re-
pent," i, e, suffer the punishments of purgatory after this life.
But we do not care about refuting in more words these absurd- 40
ities of the adversaries. For it is evident that Scripture speaks
of works that are due, of the entire newness of life, and not
of these observances of works that are not due, of which the
adversaries speak. And yet by these figments they defend
orders [of monks], the sale of Masses and infinite observances,
oamely as works which, if they do not make satisfaction for
guilt, yet make satisfaction for punishment.
Since, therefore, the passages of Scripture cited do not say, 41
that eternal punishments are to be compensated by works that
are not due, the adversaries are rash in affirming that these sat-
isfactions are compensated by canonical satisfactions.^ Nor do
the keys have the command to commute some punishments,
.go antl likewise to remit a part of the punishments. For
where are such things read in the Scriptures? Christ
speaks of the remission of sins when he says (Matt. 18 : 18) :
* Var. continues : Besides, since it is very certain that the remission of
sins is gratuitous, or gratuitously granted for Christ's sake, it follows that
satisfactions are not required. And the Gospel has the command to gra-
tuitously remit sins, not to impose punishments and new laws, or to im-
pose a part of the punishments, a part being remitted. For where, etc., 2 68
204 THE APOLOGY OF THE AUGSBURG CONFEISSION.
" Whatsoever ye shall loose," etc. [:. e.~\, sin being forgiven,
death eternal is taken away, and life eternal bestowed. Nor
does, " Whatsoever ye shall bind," speak of the imposing of
punishments, but of the retaining the sins of those who are not
converted. Moreover the declaration of Longobard concerning 4 j
remitting a part of the punishments has been taken from the
canonical punishments; a part of these the pastors remitted.
Although, therefore, we hold that repentance ought to bring
forth good fruits for the sake of God's glory and command ;
and good fruits, true fastings, true prayers, true alms, etc., have
ihe commands of God; yet in the Holy Scriptures, we no-
where find this, viz. that eternal punishments are not remitted,
inless on account of the punishment of purgatory, or canonical
satisfactions, i. e. on account of certain works not due, or be-
cause the power of the keys has the command to commute their
punishments, or to remit a portion. These things should be
proved by the adversaries. [This they will not attempt.]
Besides, the death of Christ is a satisfaction not only for 43
guilt, but also for eternal death, according to Hos. 13:14: " O
death, I will be thy death." How monstrous, therefore, it is
to say that the satisfaction of Christ redeemed from the guilt,
and our punishments redeem from eternal death ; as the ex-
pression : " I will be thy death," ought then to be understood
not concerning Christ, but concerning our works, and indeed
not concerning the works commanded by God, but concerning
the frigid observances devised by men ! And these are said to
abolish death, even when they are wrought in mortal sin. It 44
is incredible with what grief we recite these absurdities of the
adversaries, which cannot but cause one w^ho considers them to
be enraged against such doctrines of demons, which the devil
has spread in the Church, in order to suppress the knowledge
of the Law and Gospel, of repentance and quickening and the
benefits of Christ. For of the Law, they speak thus: "God 45
condescending to our weakness has given to man a measure of
those things, to which of necessity he is bound ; and this is the
observance of precepts, so that from what is left, i. e, from
works of supererogation, he can render satisfaction with refer-
ence to offences that have been committed." ^ Here men imagine
that they can observe the Law of God in such a manner as to
be able to do even more than the Law exacts. But Scripture
everywhere exclaims that we are far distant from the perfection
which the Law requires. Yet these men imagine that the Law
of God has been comprised in outward and civil righteousness ;
they do not see that it requires true love to God " with the
» These words are from Gabriel Biel, Senten., Lib. iv. dist. 16, qu. 2
totab. 8.
Ch. VI. CONFESSION AND SATISFACTION. 201
whole heart," etc., and condemns the entire concupiscence in the
.Q- nature. Therefore no one does as much as the Law re-
quires. Hence their imagination that we can do more is
ridiculous. For although we can perform outward works not
commanded by God's Law [which Paul calls beggarly ordi-
nances], yet the confidence that satisfaction is rendered God's
Law [yea, that more is done than God demands] is vain and
wicked. And true prayers, true alms, true fastings have God's 4/
command ; and where they have God's command, they cannot
without sin be omitted. But these works, in so far as they have
not been commanded by God's Law, but have a fixed form
derived from human rule, are works of human traditions of
which Christ says (Matt. 15 : 9) : " In vain they do worship
me with the commandments of men," as are fixed fasts ap-
pointed not for restraining the flesh, but that, by this work,
honor may be given to God, as Scotus says, and eternal death
be made up for ; likewise, a fixed number of prayers, a fixed
measure of alms when they are rendered in such a way that
this measure is a worship ex ope^^e operato, giving honor to God,
and making up for eternal death. For they ascribe satisfaction
to these ex opere operaio, because they teach that they avail even
in those who are in mortal sin. There are works which depart 47
still farther from God's commands, as [rosaries and] pilgrim-
ages; and of these there is a great variety: one makes a
journey clad in mail, and another with bare feet. Christ calls
these " vain acts of worship," and hence they do not serve to
appease God's displeasure, as the adversaries say. And yet
they adorn these works with magnificent titles; they call them
works of supererogation ; to them the honor is ascribed of be-
ing a price paid instead of eternal death. Thus they are pre- 48
ferred to the works of God's commandments [the true works
expressly mentioned in the Ten Commandments]. In this way,
the I^aw of God is obscured on two sides, both because satisfac-
tion is thought to be rendered God's Law by means of outward
and civil works, and because human traditions are added, whose
warks are preferred to the works of the divine Law.
In the second place, repentance and grace are obscured. For 4$
eternal death is not atoned for by this compensation of works,
because it is inoperative, and does not in the present life taste
^Qf. of death. Something else must be opposed to death, when
^ it tries us. For just as the wrath of God is overcome by
faith in Christ, so death is overcome by faith in Christ. Just
as Paul says (1 Cor. 15 : 57) : "But thanks be to God which
giveth us the victory through our Lord Jesus Christ." He
does not say • " Who giveth us the victory if we oppose 3ur
satisfactions against death." The adversaries trtat of idle 50
speculations concerning the remission of guilt, an 1 do not see
200' THE APOLOGY OF THE AUGSBUKG CONFESSION.
how, in the remission of guilt, the heart is freed by faith in
Christ from God's anger, and eternal death. Since, therefore,
the death of Christ is a satisfaction for eternal death, and since
the adversaries themselves confess that these works of satisfac-
tions are works that are not due, but are works of human tra-
ditions, of which Christ says (Matt. 15 : 9) that they are "vain
acts of worship," we can safely affirm that canonical satisfac-
tions are not necessary by divine law for the remission of guilt,
or eternal punishment, or the punishment of purgatory.
But the adversaries object that vengeance or punishment is s
necessary for repentance, because Augustine says that " repent-
ance is vengeance punishing," etc. We grant ^ that vengeance
or punishment is necessary in repentance, yet not as merit or
price, as the adversaries imagine that satisfactions are. But ven-
geance, is in repentance formally, ?*. c. because regeneration
itself occurs by a perpetual mortification of the oldness of life.
The saying of Scotus may indeed be very beautiful, that fceiii-
tentia is so called as though poence tenentiay holding to punish-
ment. But of what punishment, of what vengeance does
Augustine speak ? Certainly of true punishment, of true ven-
geance, viz. of contrition, of true terrors. Nor do we here
exclude the outward mortifications of the body, which follow
true grief of mind. The adversaries make a great mistake, if 52
they imagine that canonical satisfactions are more truly punish-
ments than are true terrors in the heart. It is most foolish to
^ Var : Just as elsewhere, as often as works are enjoined, the adversa-
ries interpret them to be satisfactions and propitiations, so here, because
mention is made of punishment, they pervert it to satisfaction. Augus-
tine did not hold this, viz. that sorrow in repentance is a price, on account
of which the remission of sins is due. For he knew that sins are re-
mitted freely for Christ's sake; he knew that the death of Christ is the
sacrifice for our sins. Whatever, therefore, is cited concerning vengeance
and concerning punishments ought always to be received, so as not to
overturn the free remission of sins, nor to obscure the merit of Christ nor to
withdraw men from trust in Christ to trust in works. But we grant that
in repentance there is vengeance not as a price, but as vengeance upon
our old nature. There are terrors and there are other movements which
are aroused against sin, but remission is not due these. Yea if faifL
would not be added, these sorrows would bring eternal death. It may in •
deed be very well to say pcence tenentia, provided it be understood as a
punishment, and not as a price for which remission is due. And Augus-
tine does not speak of punishments which the keys remit ; and hence it
is not right to pervert this expression to satisfactions. He is speaking
concerning true punishments, i. e. concerning the terrors and true sorrows
of mind which exirit in repentance. Nevertheless we do not exclude the
outward vexation of the flesh ; for this of its own accord follows true
Borrows of mind. And far, etc. In the Germ, much briefer.
ch. vl confession and satisfaction. 201
distort the name of punishment to these frigid satisfactions, and
not to refer them to those horrible terrors of conscience of
which David says (Ps. 18:4; 2 Sara. 22:5): "The sorrows
of death compassed me." Who would not rather clad in mail
and equipped seek the church of James, tlie cathedral of Peter,
etc. than bear that ineffable violence of grief, which exists even
in persons of ordinary lives, if there be true repentance.
But they say that it belongs to God's justice to punish s\
sin. He certainly punishes ^ it in contrition, when in these
terrors he shows his wrath. Just as David indicates when he
prays (Ps. 6:1): " O Lord, rebuke me not in thine anger."
And Jeremiah (10 : 24) : " O Lord, correct me, but with judg-
ment, not in thine anger, lest thou bring me to nothing."
Here indeed the most bitter punishments are spoken of. And
the adversaries acknowledge that contrition can be so great that
satisfaction is not required. Contrition is therefore more truly
a punishment than is satisfaction. Besides, saints are subject to 54
death, and all general afflictions, as Peter says (1 Ep. 4 : 17) :
" For the time is come that judgment must begin at the house
of God ; and if it first begin at us, what shall the end be of
them that obey not the Gospel of God ?" And although these
afflictions are for the most part the punishments of sin, yet in
the godly they have a better end,^ viz. to exercise them, that
^ Var. adds : First, in disputing that it is becoming that sin be punished
they sufficiently show that they despise Christ's benefit. God has ap-
pointed as the price for our sins, not our punishments, not our satisfac-
'ious, but the death of his Son. What madness then it is to prefer our
satisfactions to the satisfaction of Christ ! Secondly, when God punishes
with the greatest severity, we must not think that because of such pun-
ishment the remission of sins is due ; both in order that no injury be done
to the benefit of Christ, and because conscience cannot be pacified if the
remission of sins is not freely granted. Lastly, when God punishes with
the greatest severity, these punishments nevertheless pertain nothing to
the keys. They have a command neither concerning imposing, nor re-
mitting such punishments as are works of God. But we grant that God
punishes sins, first in contrition, when, sqq.
* Var. thus expresses what follows: For they are inflicted to mortify
the present sin ; because in saints they extinguish and mortify concupis-
cence. For in saints death still remains in order to abolish this impure
nature. Accordingly Paul says : " The body is dead because of sin," i. e. it
is mortified because of present sin still left in the flesh. The cross,
therefore, is not a punishment, but an exercise and preparation for re-
newal. For when the present sin is mortified, and when in the midst of
temptations we learn to seek the aid of God, and experience God's pres-
ence, we acknowledge more and more distrust in [our own] hearts, and
comfort ourselves by faith. Thus newness of spirit increases, as Paul
sajs : "Though our outward man perish, yet the inward man is renewed
208 THE APOLOGY OF THE AUGSBUKG CONFESSION.
they may learn amidst trials to seek God^s aid, to acknowledge
the distrust of their own hearts, etc., as Paul says of himself
(2 Cor. 1 : 9) • ^' But we had the sentence of death in ourselves,
that we should not trust in ourselves, but in God which raiseth
the dead.'^ And Isaiah says (26 : 16) : " They poured out prayer
when thy chastening was upon them," i. e. afflictions are a dis-
cipline by which God exercises the saints. Likewise afflictions 55
are inflicted because of present sin, since in the saints they
mortify and extinguish concupiscence, so that they may be re-
newed by the Spirit, as Paul says (Rom. 8:10): " The body is
dead because of sin," i. e. it is mortified [more and more every
day] because of present sin which is still left in the flesh. And 56
death itself serves this purpose, viz. to abolish this flesh of sin,
that we may rise absolutely new. Neither^ is there now in the
death of the believer, since by faith he has overcome the terrors
of death, that sting and sense of wrath of which Paul speaks
(1 Cor. 15 : 56) : "The sting of death is sin; and the strength
of sin is the Law." This strength of sin, this sense of wrath,
is truly a punishment as long as it is present; without this
sense of wrath, death is not properly a punishment. More- 57
over canonical satisfactions do not belong to these punishments ;
as the adversaries say that, by the power of the keys, a part of
the punishments is remitted. Likewise according to these very
men, the keys remit the satisfactions, and the punishments, on
account of which the satisfactions are made. But it is evident
that the common afflictions are not removed by the power of the
keys. And if they wish to be understood concerning these
punishments, why do they add that satisfaction is to be rendered
in purgatory?
They oppose the example of Adam, and also of David, who 58
was punished for his adultery. From these examples, they de-
rive the universal rule that peculiar temporal punishments in
the remission of sins correspond to individual sins. It has 59
ig.^ been said before that saints sufler punishments, which are
works of God ; they suffer contrition or terrors, they also
uffer other common afflictions. Thus for example some suffer
punishments of their own that have been imposed by God.
day by day (2 Cor. 4 : 16). Isaiah likewise says [26 : 16 as above]. Be>
Bides death is truly punishment, when the terrified heart feels the wrath
of God, according to the passage : " The sting of death is sin." But when
in saints the terrors of sin are overcome by faith, death without this sense
of wrath is not properly punishment. Moreover the keys neither impose
nor remit these punishments. Wherefore satisfactions do not pertain to
these punishments. For the keys do not remit either death or a part of
the common aflSictions. Now if by satisfactions they compensate for
these punishments, why do they bid us make satisfaction in purgatory ?
* From here to end of ^ omitted in German.
Ch. VI. CONFESSION AND SATfSFACTION. 209
And these punishments pertain in no way to the keys, because the
keys neither can impose nor remit them, but God, without the
ministry of the keys, imposes and remits them [as he will].
Neither does the universal rule follow^ : Upon David a pecu-
liar punishment was imposed ; therefore in addition to common
afflictions there is another punishment of purgatory, in which
each degree corresponds to each sin. Where does Scripture 6«
teach, that we cannot be freed from eternal death, unless by the
compensation of certain punishments in addition to common
afflictions ? But, on the other hand, it most frequently teaches
*hat the remission of sins occurs freely for Christ's sake, that
Christ is the victor of sin and death. Wherefore the merit of
satisfaction is not to be attached to this. And although afflic-
tions still remain, yet Scripture interprets these as the mortifi-
cations of present sin [to kill and humble the old Adam], and
not as the compensations of eternal death or as prices for eternal
death.
Job is excused because it was not on account of past evil deeds 6i
that he was afflicted ; therefore afflictions are not always pun-
ishments or signs of wrath. Yea, terrified consciences are to be
taught, that the other ends of afflictions are the more important
[that they should learn to regard troubles far differently, viz.
as signs of grace] ; so that they are not to think that they are
rejected by God, if in afflictions they see nothing except God's
punishment and anger. The other more important ends are to
be considered, viz. that God is doing his strange work so that
he may be able to do his own work, etc., as Isaiah teaches in a
long discourse, ch. 28. And when the disciples asked concern- 63
ing the blind man who sinned, John 9 : 2, 3, Christ replies that
the cause of his blindness is not sin, but " that the works of
God should be made manifest in him." And in Jeremiah (49 :
12) it is said : "They whose judgment was not to drink of the
cup, have assuredly drunken." Thus the prophets and John
the Baptist and other saints were killed. Wherefore afflictions 63
are not always punishments for certain past deeds, but they are
he works of God, intended for our profit, and that the power
of God might be made more manifest in our weakness [liow he
can help in the midst of death].
jgg Thus Paul says (2 Cor. 12:5, 9): "The strength of
God is made perfect in my weakness." Therefore, be-
cause of God's will, our bodies ought to be sacrifices, to declare
our obedience [and patience], and not to compensate for eternal
fleath, for which God has another price, viz. the death of his
own Son. And in this sense, Gregory interprets also even the 64
punishment of David when he says : " If God on account of
that sin had threatened that he would thus be humbled by his
Son, why. when the sin was forgiven, did he fulfil that which
27
210 THE APOLOGY OF THE AUGSBUKG CONFESSION.
he had threatened against him? The reply is that this remis-
sion was made that man might not be hindered from receiving
eternal life, but that the example of the threatening followed,
in order that the piety of the man might be exercised and tested
even in this humility. Thus God both inflicted upon man
death of body on account of sin, and, after the remission of
sins, for the sake of exercising justice, viz. in order that the
righteousness of those who are sanctified, might be exercised
and tested, he did not remove the death thus inflicted."
Nor indeed are common calamities [as war, famine, and such 65
calamities] removed properly by these works of canonical sat-
isfactions, i. e. by these works of human traditions, which, they
say, avail ex opere operato, in such a way that even though they
are wrought in mortal sin, yet they redeem from the punish-
ments. And when the passage of Paul (1 Cor. 11 : 31) is cited 66
on the other hand : " If we would judge ourselves, we should
not be judged by the Lord " [they conclude therefrom that if
we impose punishment upon ourselves, God will judge us the
more graciously], the word "to judge" ought to be understood
of the entire repentance, and the fruits that are due, and not of
those works which are not due. Our adversaries pay the pen-
alty for despising grammar, when they understand " to judge "
to be the same as to make a pilgrimage clad in mail to the
church of St. James, or similar works. " To judge " signifies
the entire repentance, signifies to condemn sins. This condem- 67
nation truly occurs in contrition and change of life. The en-
tire repentance, contrition, faith, the good fruits obtain the mit-
igation of public and private punishments and calamities, as
Isaiah teaches, ch. 1 : 17-19 : " Cease to do evil : learn to do
well," etc. " Though your sins be as scarlet, they shall be
white as snow." " If ye be willing and obedient, ye shall eat
the good of the land." Neither should a most important and 68
salutary doctrine be transferred from the entire repentance, and
works, due or commanded by God, to the satisfactions and works
of human traditions. And it is profitable to teach, that com-
mon evils are mitigated by our repentance, and by the true
fruits of repentance, by good works wrought from faith, not, as
iqq these men imagine, wrought in mortal sin. And here be- 69
longs the example of the Ninevites (Jon. 3 : 10), who by
their repentance (we speak of the entire repentance) were recon-
ciled to God and obtained the favor that their city was not
destroyed.
Moreover the making mention, by the Fathers, of satisfac- 7c
tion, and the framing of canons by the.^ouncils, we have said
above was a matter of Church discipline instituted on account of
the example. Nor did they hold that this discipline is neces-
sary, for the remission either of the guilt, or of the punish-
Ch. VI. CONFESSION AND SATISFACTION. 211
ment. For if in these they made mention of purgatory, they
interpret it not as compensation for eternal punishment [which
only Christ makes], not as satisfaction, but as purification of
imperfect souls. Just as Augustine says that venial [daily]
offences are consumed, i. e. distrust towards God and other similar
dispositions are mortified. Now and then, the writers transfer 71
the term satisfaction from the rite itself or spectacle, to signify
true mortification. Thus Augustine says : " True satisfaction
is to cut off the causes of sin," i. e. to mortify the flesh, like-
wise to restrain the flesh, not in order that eternal punishments
may be compensated for, but so that the flesh may not allure to
sin.
Thus concerning restitution, Gregory says that repentance is 72
false, " if it do not satisfy those whose property we have taken."
For he who still steals does not truly grieve that he has stolen
or robbed. For he is a thief or robber, so long as he is the
unjust possessor of the property of another. This civil satisfac-
tion is necessary, because it is written (Eph. 4 : 28) : " Let him
that stole, steal no more." Likewise Chrysostom says: "In 73
the heart, contrition ; in the mouth, confession ; in the work,
entire humility." This amounts to nothing against us. Good
works ought to follow repentance; repentance ought to be
not a dissembling, but a change, for the better, of the entire
life.
Likewise, the Fathers wrote that it is sufficient, if once in 74
life this public or ceremonial penitence occur, concerning which
canonical satisfactions have been made. Wherefore, it can be
understood that they held that these canons are not necessary
QAA for the remission of sins. For in addition to this peni-
tence according to religious rites, they frequently wish that
penitence be rendered otherwise, where canons of satisfactions
were not required.
The composers of the Confutation write that the abolition of 75
satisfactions contrary to the plain Gospel, is not to be endured.
We, therefore, have thus far shown that these canonical satis-
factions, i. e. works not due, and that are to be performed in
order to compensate for punishment, have not the command of
the Gospel. The subject itself shows this. If works of satis- 76
faction are works which are not due, why do they cite the
plain Gospel ? For if the Gospel would command that punish-
ments be compensated for by such works, the works would al-
ready be due. But they thus speak, in order to impose upon
the inexperienced, and they cite testimonies, which speak of
works that are due, although they themselves in their own
satisfactions prescribe works that are not due. Yea in their
>chools, they themselves concede that satisfactions can be re-
fused without [mortal] sin. Therefore, they here write falsely
212 THE APOLOGY OF THE AUGSBUEG CONFESSION.
that we are compelled by the plain Gospel to undertake these
<*^nonical satisfactions.
But we have already frequently testified that repentance;;
ought to produce good fruits, and what the good fruits are the
[tpu] commandments teach [truly and from the heart, to most
highly esteem, fear and love God, joyfully to call upon him in
need], viz. prayer, thanksgiving, the confession of the Gospel
[hearing this word], to teach the Gospel, to obey parents and mag-
istrates, to be faithful to one's calling, not to kill, not to retain
hatred, but to be forgiving [to be agreeable and kind to one's
neighbor], to give to the needy, so far as we can according to
our means, not to commit adultery or fornication, but to re-
strain and bridle and chastise the flesh, not for a compensa-
tion of eternal punishment, but so as not to obey the devil, or
offend the Holy Ghost; likewise to speak the truth. These
fruits have God's injunction, and ought to be brought forth
for the sake of God's glory and command ; and they have also
rewards. But that eternal punishments are not remitted, except
on account of the compensation rendered by certain traditions
or by purgatory. Scripture does not teach. Indulgences were for- 78
merly remission of these public observances, so that men should
not be excessively burdened. But if, by human authority, sat-
isfactions and punishments can be remitted, this compensation,
therefore, is not necessary by divine law ; for a divine law is
nAi not annulled by human authority. Furthermore, since
the custom has now of itself become obsolete and the
bishops have passed it by in silence, there is no necessity for
these remissions. And yet the name " indulgences " re-
mained. And just as satisfactions were understood not with
reference to external discipline, but with reference to the com-
pensation of punishment ; so indulgences were incorrectly un-
derstood to free souls from purgatory. But the keys have not 75
the power of binding and loosing, unless upon earth, according
to Matt. 16 : 19 : "Whatsoever thou shalt bind on earth, shall
be bound in heaven ; and whatsoever thou shalt loose on earth,
shall be loosed in heaven." Although, as we have said above,
the keys have not the power to impose penalties, or to institute
rites of worship, but only the command to remit sins to those
who are converted, and to convict and excommunicate those
who are unwilling to be converted. For just as "to loose"
signifies to remit sins, so "to bind" signifies not to remit sins.
For Christ speaks of a spiritual kingdom. And the command
of God, is that the ministers of the Gospel, should absolve
those who are converted, according to 2 Cor. 10:8: " The au-
thority which the Lord hath given us for edification." Where- 8c
fore, the reservation of cases is a matter of external govern-
ment. For there is a reservation of canonical punishment,
Ch VII., Art. XIII. NUMBER AND USE OF SACRAMENTS. 213
there is not a reservation of guilt before God in those who are
truly converted. Wherefore the adversaries judge aright when
they confess that in the article of death, the reservation of
cases ought not to hinder absolution.^
We have set forth the sum of our doctrine concerning re- 83
pentance, which we certainly know is godly and salutary to
good minds [and highly necessary]. And if good men will
compare our doctrine with the very confused discussions of our
adversaries, they will perceive that the adversaries have omitted
the doctrine concerning faith justifying and consoling godly
hearts. They will also see that the adversaries invent many
things concerning the merits of attrition, concerning the endless
enumeration of oifences, concerning satisfactions; they say
things agreeing neither with human nor divine law and which
not even the adversaries themselves can satisfactorily explain.
202
CHAPTER VII.
Article XIII.
OJ the Number and Use of the Sacraments.
/In the thirteenth article, the adversaries approve our state- i
ment that the sacraments are not only marks of profession
among men, as some imagine, but that they are rather signs
and testimonies of God's will toward us, through which God
moves hearts to believe [are not mere signs, whereby men may
recognize each other, as the watchword in war, livery, etc., but
are efficacious signs and sure testimonies, etc.]. But here they 2
bid us also count seven sacraments. We hold that it should be
maintained that the matters and ceremonies instituted in the
Scriptures, whatever the number, be not neglected. Neither do
we think that it makes much difference, even though, for the
purpose of teaching, others reckon otherwise, provided they
still preserve aright the matters handed down in Scripture.
Neither have the ancients reckoned in the same manner. [But
concerning this number of seven sacraments, the fact is that
the Fathers have not been uniform in their enumeration ; thus
also the seven ceremonies are not equally necessary.]
If we call the sacraments, " rites which have the command 3
of God and to which the promise of grace has been added," it
is easy to decide what are properly sacraments. For rites in-
Parallel Passages. — Augsburg Confession, Art. xiii. ; Apology, Art. xxiv,
8 16 sqq. ; 68 sq. ; Smalcald Articles, Art. v.; Small Catechism, Of Baptism)
Large Catechism, Part iv., § 28 sqq. ; Part v., § 8 sqq. ; Formula of Concord
Epitome vii., ^ 21 sqq. ; Sol. Dec. vii., § 109 sqq.
* L. iv. Decretal, 1. v., tit. 9, cap. 5. Clementin, 1. v., tit. 8, cap. 3.
214 THE APOLOGY OF THE AUGSBUKG CONFESSION.
stituted by men will not in this way be sacraments properly
so called. For it does not belong to human authority to prom-
ise grace. Wherefore signs instituted without God's command,
are not sure signs of grace, even though they perhaps instruct
the rude [children or the uncultivated], or admonish as to
something [as a painted cross]. Therefore Baptism, the LorcTs 4
Supper and Absolution,^ which is the sacrament of repentance,
are truly sacraments. For these rites have God's command
and the promise of grace, which is peculiar to the New Testa-
ment. For when we are baptized, when we eat the Lord's
body, when we are absolved, they ought certainly to assure us
that God truly forgives us for Christ's sake. And God, at the 5
same time, by the Word and by rites, moves hearts to believe and
conceive faith, just as Paul says (Rom. 10 : 17) : "Faith com-
eth by hearing." But just as the Word enters the ears in
order to strike hearts ; so the rite itself meets the eyes, in
order to move hearts. The effect of the Word and of the rite
is the same, as it has been well said by Augustine that a sacra-
ment is " a visible word," ^ because the rite is received by the
eyes, and is, as it were, a picture of the Word, signifying the
same thing as the Word. Wherefore the effect of both is the
same.
203 Confirmation and Extreme Unction are rites received from 6
the Fathers, which not even the Church requires as neces-
sary to salvation, because they do not have God's command.
Besides it is not useless to distinguish these rites from the
former, which have God's express command and a clear prom-
ise of grace.
The adversaries understand priesthood not of the ministry;
cf the Word, and administering the sacraments to others, but
•>hey understand it as referring to sacrifice ; as though in the
New Testament there ought to be a priesthood like the Levit-
ical, to sacrifice for the people, and merit the remission of sins
for others. We teach that the sacrifice of Christ dying on the 8
cross has been sufficient for the sins of the whole world, and
that there is no need besides of other sacrifices, as though this
were not sufficient for our sins. Men ^ accordingly are justified
not because of any other sacrifices, but because of this one sac-
rifice of Christ, if they believe that they have been redeemed
by this sacrifice. They are accordingly called priests, not in 9
order to make any sacrifices for the people as in the Law, so
that by these they may merit remission of sins for the people ;
* Cf. Apology, Art. xi. ; Art. xii., § 39 sqq. ; and, on the other hand
Large Catechism, Partj, iv. : O, p. 485.
•Augustine on John, Tract 80: §3: "The Word comes to the sacra
ment, ev«n though it is itself a visible Word." » Germ, omits until i 10
Ch. Vir., Art. Xnr. NUMBER AND USE OF SACRAMENTS. 2l£
but they are called to teach the Gospel and administer the sac-
raments to the })eople. Nor do we have another priesthood like ic
the Levitical, as the Epistle to the Hebrews^ sufficiently teaches.
But if ordination be understood as applying to the ministry ii
of the Word, we are not unwilling to call ordination a sacra-
ment. For the ministry of the Word has God's command and ^
glorious promises (Rom. 1 : 16) : " The Gospel is the power of
God unto salvation to every one that believeth." Likewise,
(Isa. 55 : 11): ^'So shall my word be that goeth forth out of
ijiy mouth ; it shall not return unto me void, but it shall ac-
complish that which I please.'^ If ordination be understood i:
in this way, neither will we refuse to call the imposition of
hands a sacrament. For the Church has the command to ap-
point ministers, Avhich should be most pleasing to us, because
we know that God approves this ministry, and is present in the
ministry [that God will preach and work through men and
those who have been chosen by men]. And it is of advantage, 13
so far as can be done, to adorn the ministry of the Word with
every kind of praise against fanatical men, who dream that the
Holy Ghost is given not through the Word, but because of
certain preparations of their own, if they sit unoccupied and
silent in obscure places, waiting for illumination, as the enthu-
siasts formerly taught, and the Anabaptists now teach.
nnA Matrimony was not first instituted in the New Testa- 14
ment, but in the beginning, immediately on the creation
of the human race. It has moreover God's command; it has
also promises, not indeed properly pertaining to the New Tes-
tament, but pertaining rather to the bodily life. Wherefore,
if any one should wish to call it a sacrament, he however ought
to distinguish it from those preceding ones [the two former ones],
which are properly signs of the New Testament, and testimo-
nies of grace and the remission of sins. But if marriage will 1 5
have the name of sacrament for the reason that it has God's
command, other states or offices also, which have God's com-
mand, may be called sacraments, as for example the magis-
tracy.
Lastly, if among the sacraments, all things ought to be num- i(
bered which have God's command, and to which promises
have been added, why do we not add prayer, which most truly
can be called a sacrament? For it has both God's command
and very many promises ; and if placed among the sacraments,
as th(^ugh in a more eminent place, it would invite men to pray.
Alms could also be reckoned here, and likewise afflictions, which
are even themselves signs, to which God has added promises.
But let us omit these things. For no prudent man will strive 15
» See Chapters VII.-X.
216 THE APOLOGY OP THE AUGSBUKQ CONFESSION.
greatly concerning a number or term, if the objects still be re-
tained which have God's command and promises.
It is still more needful to understand how the sacraments are il
to he used. Here we condemn the whole crowd of scholastic^
doctors, who teach that the sacraments confer grace ex oper^e
operato without a good disposition on the part of the one using
them, provided he do not place a hindrance in the way. This
is absolutely a Jewish opinion, to hold that we are justified by
a ceremony, without a good disposition of heart, i. e. without
faith. And yet this impious and pernicious opinion is taught
with great authority throughout the entire realm of the Pope.
Paul contradicts this, and denies (Rom. 4 : 9) that Abraham 19
was justified by circumcision, but asserts that circumcision
was a sign presented for exercising faith. Thus we teach that
in the use of the sacraments faith ought to be added, which
should believe these promises, and receive the promised things
which are there offered in the sacraments. And the reason is 20
plain and thoroughly grounded. The promise is useless, unless
it be received by faith. But the sacraments are the signs [and
seals] of the promises. Therefore in the use of the sacraments
OAK faith ought to be added, so that if any one use the Lord's
Supper, he use it thus. Because this is a sacrament of
the New Testament, as Christ clearly says,^ he ought for this
very reason to be confident that what is promised in the New
Testament, viz. the free remission of sins, is offered him.
And let him receive this by faith, let him comfort his alarmed
conscience, and know that these testimonies are not fallacious,
but as sure as though [and still surer than if] God by a new
miracle would declare from heaven that it was his will to grant
forgiveness. But of what advantage would these miracles and
promises be to an unbeliever? And here we speak of special 2\
faith which believes the present promise, not only that which
in general believes that God exists, but which believes that the
remission of sins is offered. This use of the sacrament consoles 21
godly and alarmed minds.
Moreover no one can express in words what abuses in the 23
Church this fanatical opinion concerning the opus opei-atum
without a good disposition on the part of the one using the
sacraments, has produced. Hence, the profanation of the
Masses^ is infinite ; but of this we will speak below. Neither
can a single letter be produced from the old writers which in
this matter favors the scholastics. Yea Augustine says the
contrary, that the faith of the sacrament, and not the sacrament
» Ct Smalcald Articles, Part iii., Art. viii., p. 821 ; Formula of Concord
pp. 688, 608.
'Luke 22:20.
Ch. VII., Art. XIV. ECCLESIASTICAL OEDERS. 217
justifies. And the declaration of Paul is well known CRom.
10 ; 10) : " With the heart man belie veth unto righteousness."
Article XIV.
0/ Ecclesiastical Orders.
The fourteenth article, in which we say that the administra- 24
tion of the sacraments and Word, in the Church, ought to
be allowed no one unless he be rightly called, they receive in
such a way as though we nevertheless employ canonical ordina-
tion. Concerning this subject, we have frequently testified in
this assembly^ that it is our greatest wish to maintain Church
polity and the grades in the Church, even though they have
been made by human authority [provided the bishops allow our
doctrine and receive our priests]. For we know that Church
discipline was instituted by the Fathers, in the manner laid down
in the ancient canons, with a good and useful intention. But 25
the bishops either compel our priests to reject and condemn the
kinds of doctrine which we have confessed, or, by a new and
unheard-of cruelty, they put to death the poor innocent men.
These causes hinder our priests from acknowledging such bish-
QArt ops. Thus the cruelty of the bishops is the reason why
that canonical government, which we greatly desired to
maintain, is in some places dissolved. Let them see to it how
they will give an account to God for dispersing the Church. In 26
this matter, our consciences are not in danger, because since we
know that our confession is true, godly and catholic, we ought
not to approve the cruelty of those who persecute this doctrine.
And we know that the Church is with those who teach the 27
Word of God aright, and administer the sacraments aright, and
not with those who not only by their edicts endeavor to efface
God's Word, but also put to death those who teach what is right
and true ; towards whom, even though they do something con-
trary to the canons, yet the very canons are milder. Further- 28
more, we wish here again to testify that we will gladly main-
tain ecclesiastical and canonical order, provided the bishops only
cease to rage against our Churches. This our desire will clear
us both before God and among all nations to all posterity from
the imputation against us, that the authority of the bishops is
being undermined, when men read and hear, that, although
protesting against the unrighteous cruelty of the bishops, we
could not obtain justice.
Parallel Passages. — Augsburg Confession, Art. xiv. ; Smalcald Articles
Part iii., Ait. x. ; of the Power of Pope, g 60 sqq., p. 340.
* Especially in conferences from Aug. 16.
2H
218 THK APOLOGY OF THE AUGSBURG CONFESSION.
CHAPTER VIII.
Akticle XV.
Oj Human Traditions in the Church,
In the fifteenth article, they receive the first part, in which i
we say that such ecclesiastical rites are to be observed as can be
observed without sin, and are of profit in the Church for
tranquillity and good order. They altogether condemn the
second part, in which we say that human traditions instituted
to appease God, to merit grace, and make satisfactions for sins
are contrary to the Gospel. Although in the Confession itself, 2
when treating of the distinction of meats,* we have spoken at
sufficient length concerning traditions, yet certain things should
be briefly recounted here.
Although we supposed that the adversaries would defend 3
human traditions on other grounds, yet we did not think that
this would come to pass, viz. that they would condemn this
article : that we do not merit the remission of sins or grace by
the observance of human traditions. Since, therefore, this
article has been condemned, we have an easy and plain case.
The adversaries are now openly Judaizing, are openly sup- 4
pressing the Gospel by the doctrines of demons. For Scrip-
ture calls traditions doctrines of demons,^ when it is taught that
religious rites are serviceable to merit the remission of sins and
grace. For they are then obscuring the Gospel, the benefit of
Christ, and the righteousness of faith. [For they are just as
directly contrary to Christ, and to the Gospel, as are fire and
water to one another.] The Gospel teaches that by faith we 5
receive freely for Christ's sake the remission of sins, and are
reconciled to God. The adversaries, on the other hand, ap-
point another mediator, viz. these traditions. On account of
these, they wish to acquire remission of sins ; on account of
these, they wish to appease God's wrath. But Christ clearly
QA^ says (Matt. 15:9): "In vain do they worship me, teach-
ing for doctrines the commandments of men."
We have above discussed at length that men are justified by 6
faith, when they believe that they have God reconciled, not be-
cause of our works, but gratuitously for Christ's sake. It is
certain that this is the doctrine of the Gospel, because Paul
clearly teaches (Eph. 2 : 8, 9) : " By grace are ye saved through
Parallel Passages. — Augsburg Confession, Art. xv., vii. : 3 ; xxvi. ; xxviii
I 30 sqq. ; Apology, Chap, iv., Art. vii., § 30 sqq. ; Smalcaid Article'?, Art. xv.
Formula of Concord, Epitome, Art. x. ; Sol. Dec. do.
* Aug. Conf., xxvi. * I Tim. 4 sq.
Ch. VIIL, Art. XV. HUMAN TEADITIONS IN THE (JHUKCH. 21 S
faith ; and that not of yourselves : it is the gift of God ; not
of works." Now these men say, that men merit the remission 7
of sins by these human observances. What else is this but to
appoint another justifier, another mediator in addition to Christ?
Paul says to the Galatians (5:4): " Christ has become of no 8
effect unto you, whosoever of you are justified by the Law ;''
i. e, if you hold that by the observance of the Law you merit
to be accounted righteous before God, Christ will profit you
nothing, because what need of Christ have those who hold that
they are righteous by their own observance of the Law ? God 9
has set forth Christ with the promise that on account of this
Mediator, and not on account of our righteousness, he wishes to
be propitious to us. But these men hold that God is reconciled
and propitious, because of the traditions, and not because of
Christ. Therefore, they take away from Christ the honor of
Mediator. Neither, so far as this matter is concerned, is there ic
any difference between our -traditions and the ceremonies of
Moses. Paul condemns the ceremonies of Moses, just as he
condemns traditions, for the reason that they were regarded
works which merit righteousness before God. Thus the office
of Christ and the righteousness of faith were obscured. Where-
fore the Law being removed, and traditions being removed, he
contends that the remission of sins has been promised not be-
cause of our works, but freely because of Christ, provided that
by faith we receive it. For the promise is not received unless
by faith. Since, therefore, by faith we receive the remission of 1 1
sins, since by faith we have God propitious to us for Christ's
sake, it is an error and impiety to think that, because of these
observances, we merit the remission of sins. If any one should 12
say here that we do not merit the remission of sins, but that
those who have already been justified by these traditions merit
grace ; Paul here again replies (Gal. 2:17) that Christ would be
the minister of sin, if after justification we must hold that we
are not even then accounted righteous for Christ's sake, but we
ought first, by other observances, to merit that we be accounted
righteous. Likewise (Gal. 3:15): " Though it be but a man's
covenant, no man addeth thereto." Therefore, neither to God's
covenant who promises that for Christ's sake he will be pro-
pitious to us, ought we to add that we must first through these
observances attain such merit as to be accounted accepted and
righteous.
2Qg Although what need is there of a long discussion? No 13
tradition was instituted by the holy Fathers with the de-
sign that it should merit the remission of sins or righteousness,
but they have been instituted for the sake of good order in the
Church and for the sake of tranquillity. And when any one 14
wishes to institute certain works to merit the remission of sins
220 THE APOLOGY OF THE AUQSBUKG CONFESSION.
or righteousness, how will he know that these works ph
God, since he has not the testimony of God's Word? How
without God's Word and command will he render men certain
of God's will ? Does he not everywhere in the prophets pro-
hibit men from instituting without his commandment peculiar
rites of worship? In Ez. 20 : 18, 19, it is written : '^ Walk ye
not in the statutes of your fathers, neither observe their judg-
ments, nor defile yourselves with their idols : I am the Lord
our God ; walk in my statutes, and keep my judgments, and
do them." If men are allowed to institute religious rites, and i j
through these rites merit grace, the religious rites of all the
heathen will have to be approved, and the rites instituted by
Jeroboam (1 Kings 12 : 26 sq.), and by others, in addition to
the Law, will have to be approved. For what difference does
it make ? If we have been allowed to institute religious rites
that are profitable for meriting graa^, or righteousness, why
was the same not allowed the heathen and the Israelites? Bat i6
the religious rites of the heathen and the Israelites were re-
jected for the very reason that they held that by these they
merited remission of sins and righteousness, and yet did not
know [the highest service of God] the righteousness of faith.
Lastly, whence are we rendered certain, that rites, instituted by 17
men without God's command, justify, inasmuch as nothing can
be affirmed of God's will without God's Word ? What if God
does not approve these services ? How, therefore, do the ad-
versaries affirm that they justify? Without God's Word and
testimony, this cannot be affirmed. And Paul says (Rom. 14 :
23) : " Whatsoever is not of faith, is sin." But as these ser-
vices have no testimony of God's Word, conscience must doubt
as to whether they please God.
/ And what need is there of words on a subject so manifest? i?
If the adversaries defend these human services as meriting jus-
tification, grace and the remission of sins, they absolutely es-
tablish the kingdom of Antichrist. For the kingdom of
Antichrist is a new service of God, devised by human authority
rejecting Christ, just as the kingdom of Mahomet has services,
and works through which it wishes to be justified before God,
nor does it hold that men are gratuitously justified before God
209 ^^ ^^^^^ ^^^ Christ's sake. <{^hus the Papacy also will be
a part of the kingdom of Antichrist, if it thus defends
human services as justifying^ For honor is taken away from
Christ when they teach that we are not justified gratuitously
by faith for Christ's sake, but by such services; especially
when they teach that such services are not only useful for jus-
tification, but are also necessary, as they hold above in Art.
vii. where they condemn us for saying, that, to the true unity
of the Church, it is not necessary that rites instituted by moa
I
,^H. VIIL, Art. XV. HUMAN TRADITIONS IN THE CHURCH. 22j
should be everywhere alike, Daniel (11:38) indicates that 19
new human services will be the very form and constitution of
the kingdom of Antichrist. For he says thus: "But in his
estate shall he honor the god of forces ; and a god whom his
fathers knew not shall he honor with gold and silver and pre-
cious stones." Here he describes new services, because he says
tliat such a god shall be worshipped as the fathers were igno-
rant of. For although the holy Fathers themselves had both 2
rites and traditions, yet they did not hold that these matters are
useful or necessary for justification ; they did not obscure the
glory and office of Christ, but taught that we are justified by
faith for Christ^s sake, and not for the sake of these human
services. But they observed human rites for the sake of bodily
advantage, so that the people might know at what time they
should assemble ; so that, for the sake of example, all things
in the churches might be done in order and becomingly. For
the distinctions of times and the variety of rites are of service
in almonishing the common people. The Fathers had these 21
reasons for maintaining the rites,^ and for these reasons we also
* In the Var. Melanchthon adds the testimony of Epiphanius (cf. Apol-
ogy, Art. xxiii., ? 45), and continues: " As Epiphanius [Haer. 46], clearly
testifies that it was a class like our monks. For they were fraternities
that imposed upon themselves certain traditions; they also abstained
from wine even in the Lord's Supper ; they ate no flesh, not even of fish,
and in this respect far surpassed the brethren of the Dominican order.
They also indeed in the greatest degree were averse to marriage, although
they were not averse to intercourse with women. For Epiphanius pre-
sents this charge against them, as they had crowds of women following
the same kind of life, just as at the present time the monks have almost
everywhere neighboring monasteries of women. And they imagined that
these observances were a worship of God, and righteousness on account
of which they were accepted of God, and whereby they appeased God's
wrath. This opinion Epiphanius disapproves, and shows that there ar
other designs of traditions, and says that such traditions are to be ap
proved as have been made 6ia rijv iyKpareiav, y 6ia ttjv noTiireiav, i. e, either
for restraining the flesh on account of discipline of the rude, or on account
of political order. And we judge that it may be right to observe tradi-
tions, for the following reasons, viz. that a sober people may participate in
the sacred [rites], just as Jehoshaphat and the king of Nineveh proclaimed
fasts (2 Chron. 20 : 3 ; Jonah 3 : 7 sq.) ; and also that the order and polity
of the Church may instruct the ignorant what has been done at any time
Hence Christmas, Easter, Pentecost and the like. That is, as Epiphaniua
says, that traditions have been instituted for the sake of the polity, viz.
for the sake of order, and that this order should teach men concerning
the history and benefits of Christ. For the marks of things painted as il
were upon the customs and rites teach much more efiectually than letters.
It was of profit to present and set forth these designs to the people. Bnl
222 THE APOLOGY OF THE AUGSBURG CONl'ESSION.
judge that it is right that traditions [good customs] be main-
tained. And we are greatly surprised that the adversaries
[against the entire Scriptures of the Apostles, against the Old
and New Testaments] contend for another design of traditions,
viz. thit they may merit the remission of sins, grace or justifi-
cation. What else is this than to honor God " with gold and
silver and precious stones?" [as Daniel says], i. e. to hold that
Ciod becomes reconciled by a variety in clothing, ornaiiients
and by similar rites [many kinds of church decorations, ban-
ners, tapers], as are infinite in human traditions.
Paul writes to the Colossians (2 : 23) that traditions have " a 22
show of wisdom." And they indeed have. For this good order
is very becoming in the Church, and for this reason is necessary.
22Q But human reason, because it does not understand the
righteousness of faith, naturally imagines that such works
justify men because they reconcile God, etc. Thus the com- 23
mon people among the Israelites thought, and by this opinion
increased such ceremonies, just as among us they have grown
in the monasteries [as in our time, one altar after another and
one church after another is founded]. Thus human reason 24
judges also of bodily exercises, of fasts ; although the end of
these is to restrain the flesh, reason imagines the end to be, that
they may be services which justify. As Thomas writes : " Fast-
ing avails for the extinguishing and the prevention of guilt."
These are the words of Thomas. Thus the semblance of wis-
dom and righteousness in such works deceives men. And the
examples of the saints are added [when they say : St. Francis
wore a cap, etc.] ; while they desire to imitate these men, they
imitate for the most part the outward exercises; their faith
they do not imitate.
After this semblance of wisdom and righteousness has de-2c
ceived men, then infinite evils follow ; the Gospel concerning
the righteousness of faith in Christ is obscured, and vain con-
fidence in such works succeeds. Then the commandments of
God are obscured ; these works arrogate to themselves the title
of a perfect and spiritual life, and are far preferred to the
works of God's commandment [the true, holy, good works],
a^ the works of one's own calling, the administration of the
to these designs the adversaries with a pharisaic persuasion, add another,
viz. that such observances merit the remission of sins, that they are ser-
vices necessary for justification, that on account of them men are ac-
counted just before God. This is plainly to honor God "with gold and
silver and precious stones," that is, to hold that God becomes reconciled
by a variety in clothing, ornaments and by similar things, as are infinite
in human traditions, or that the worship of God consists of such things
as distinctions in times, meats, vessels, clothing.
Ch. VIir.,ART.XV. HUMAN TRADITIONS IN THE CHURCH. 225
state, tlie management of a family, married life, the bringing
up of children. Compared with these ceremonies the former 26
are judged to be profane, so that they are exercised by many
with some doubts of conscience. For it is evident that many,
the administration of the state and marriage being abandoned,
have embraced these observances as better and holier [have
gone into cloisters in order to become holy and spiritual].
Nor is this enough. When the persuasion has taken possession 27
of minds that such observances are necessary to justification,
consciences are in miserable anxiety because they cannot exactly
fulfil all observances. For how many are there who could
enumerate all these observances ? There are immense books,
yea whole libraries, containing not a syllable concerning Christ,
concerning faith in Christ, concerning the good works of one's
own calling, but which only collect the traditions and inter-
Qii pretations by which they are sometimes augmented and
sometimes relaxed. [They write of such precepts, as of
fasting for forty days, the four canonical hours for prayer, etc.]
How that most excellent man, Gerson, is tortured while he 2?
searches for the grades and extent of the precepts ! Neverthe-
less, he is not able to fix, irreecxeea [alleviatiorij equity'] in any
grade [and yet cannot find any sure grade where he could con-
fidently promise the heart assurance and peace]. Meanwhile,
he sometimes deplores the dangers of godly consciences, which
this rigid interpretation of tradition produces.
Against this semblance of wisdom and righteousness in hu- 29
man rites, which deceives men, let us therefore fortify ourselves
by the Word of God, and be assured that these neither merit
before God the remission of sins or justification, nor are neces-
sary for justification. We have above cited some testimonies. 30
And Paul is full. To the Colossians (2:16, 17) he clearly
says : " Let no man, therefore, judge you in meat or in drink,
or in respect of a holy day, or of the new moon, or of the sab-
bath days, which are a shadow of things to come; but the
body is of Christ." But this embraces at the same time both
the Law of Moses and human traditions, in order that the ad-
versaries may not elude these testimonies, according to their
custom, upon the ground that Paul is speaking only of the Law
of Moses. He indeed testifies here clearly that he is speaking
of human traditions. Although the adversaries do not see
what they are saying ; if the Gospel says that the ceremonies
of Moses, which were divinely instituted, do not justify, how
much less do human traditions justify !
Neither have the bishops the power to institute services, as 31
though they justify, or are necessary for justification. Yea the -
apostles (icts 15:10) say: "Why tempt ye God to put a
yoke," etc., where Peter declares this purpose to burden the
224 THE APOLOGY OF THE AUGSBURG CONFESSION.
Church a great sin. And Paul forbids the Galatians (5:1) to
" be entangled again with the yoke of bondage/' The apos- 32
ties wish therefore that this liberty remain in the Church, that
no services of the Law or of traditions may be judged to be
necessary (just as in the Law ceremonies were for a time neces-
sary), lest the righteousness of faith may be obscured, if men
judge that these services merit justification, or are necessary
for justification. Many seek in traditions various iTr^sixe/ac 33
[alleviations] in order to heal consciences; and yet they do not
find any sure grades by which to free consciences from these
chains. But just as Alexander once loosened the Gordian knot 34
by cutting it with his sword when he could not disentangle it,
Q-io so the apostles once for all free consciences from tradi-
tions, especially if they are taught for meriting justifica-
tion. The apostles compel us to oppose this doctrine by teach-
ing and examples. They compel us to teach that traditions do
not justify; that they are not necessary for justification ; that
no one ought to frame or receive traditions with the opinion
that they merit justification. Then even though any one 35
should observe them, let him observe them without superstition
as civil customs, just as without superstition soldiers are clothed
in one way, and scholars in another. [As I regard my wearing
of a German costume among the Germans, and a French costume
among the French, as an observance of the usage of the land,
and not for the purpose thereby of being saved.] The apos- 36
ties violate traditions and are excused by Christ.* For the ex-
ample was to be shown the Pharisees that these services are
unprofitable. And if our people neglect some traditions that 37
are of little advantage, they are now sufficiently excused, when
these are required as though they merit justification. For such
an opinion with regard to traditions is impious [an error not to
be endured].
But we cheerfully maintain the old traditions [as the three 38
high festivals, the observance of Sunday and the like] made in
the Church for the sake of usefulness and tranquillity ; and we
interpret them in a more moderate way, to the exclusion of the
opinion which holds that they justify. And our enemies falsely 39
accuse us of abolishing good ordinances and Church discipline.
For we can truly declare that the public form of the churches
is more becoming with us than with the adversaries [that
the true worship of God is observed in our churches in a more
Christian, honorable way]. And if any one will consider it
aright, we conform to the canons more truly than do the ad-
versaries' With the adversaries, unwilling celebrants, and4it
* See Matt. 12 : 1-8.
OH. VIII., Abt. XV. HUMAN TRADITIONS IN THE CHURCH. 225
those hired for pay, and very frequently only for pay, celebrate
the Masses. They sing psalms, not that they may learn or
pray [for the greater part do not understand a verse in the
psalms], but for the sake of the service, as though this work
were a service, or at least a cause of reward. With us man)
use the Lord's Supper [willingly and without constraint] every
Lord's Day, but after having been first instructed, examined
and absolved. The children sing psalms in order that they
may learn [become familiar with passages of Scripture] ;^ the
people also sing, in order that they may either learn or pray.
With the adversaries there is no catechisation of the children 41
whatever, concerning which even the canons give instructions.^
With us the pastors and ministers of the churches are compelled
publicly [and privately] to instruct and hear the youth ; and
this ceremony produces the best fruits. [And the Catechism is
not a mere childish thing, as is the bearing of banners and
tapers, but instruction that will always be profitable.] Among 42
the adversaries, in many regions [as in Italy and Spain]
during the entire year no sermons are delivered, except in
rt^rt Lent. But the chief service of God is to teach the Gos-
pel. And when the adversaries do preach, they speak of
numan traditions, of the worship of saints [of consecrated
water] and similar trifles, which the people justly loath ; there-
fore, they are deserted immediately in the beginning, after the
text of the Gospel has been recited. A few better ones begin
now to speak of good works, but of the righteousness of faith,
of faith in Christ, of the consolation of consciences, they say
nothing; yea this most w^holesome part of the Gospel they
rail at with their reproaches. [This blessed doctrine, the pre-
cious holy Gospel, they call Lutheran.] On the contrary, in 43
our churches all the sermons are occupied with such topics as
these ; of repentance, of the fear of God, of faith in Christ,
of the righteousness of faith, of the consolation of consciences
by faith, of the exercises of faith, of prayer, what its nature
should be, and that we should be fully confident that it is effi-
cacious, that it is heard, of the cross, of the authority of mag-
istrates and all civil ordinances [likewise how each one in his
station should live in a Christian way, and, out of obedience to
the command of the Lord God, should conduct himself in refer-
ence to every worldly ordinance and law], of the distinction be-
tween the kingdom of Christ, or the spiritual kingdom, and
political affairs, of marriage, of the education and instruction
of children, of chastity, of all the offices of love. From this 44
condition of the churches, it can be judged that we diligently
» Cf. Aug. Conf., xxvi. : 3.
' Decrees of Gratian, Part III., dist. 4, c. 54-60.
29
226 THE APOLOGY OF THE AUGSBQEG CONFESSION.
maintain Church discipline and godly ceremonies and good
Church customs.
And of the mortification of the flesh, and discipline of the 4 5
body, we thus teach, just as the Confession states,* that a true
and not a feigned mortification occurs through the cross, and
afflictions by which God exercises us [when God breaks our
will, inflicts the cross and trouble]. In these we must obey
God's will, as Paul says (Rom. 12:1); " Present your bodies
a living sacrifice.'' And these are the spiritual exercises of
n^A fear and faith. But in addition to this mortification which 46
occurs through the cross [which does not depend upon our
will] there is also a voluntary kind of exercise necessary, of
which Christ says (Luke 21 : 34) : " Take heed to yourselves
lest at any time your hearts be overcharged with surfeiting."
And Paul (1 Cor. 9 : 27) : " I keep under my body, and bring
it into subjection," etc. And these exercises are to be under- 47
taken not because they are services that justify, but in order to
curb the flesh, lest fulness may overpower us, and render us
secure and indififerent, the result of which is that men indulge
and obey the dispositions of the flesh. This diligence ought to
be perpetual, because it has the perpetual command of God.
And this prescribed form of certain meats and times does 48
nothing [as experience shows] towards curbing the flesh. For
it is more luxurious and sumptuous than other feasts [for they
practised greater gluttony with fish and various lenten meats
than when the fasts were not observed], and not even the ad-
versaries observe the forri given in the canons.
This topic concerning traditions contains many and difficult 49
questions of controversy, and we have actually experienced that
traditions are truly snares of consciences. When they are ex-
acted as necessary, they torture in wonderful ways the con-
science omitting any observance [as godly hearts indeed expe-
rience when in canonical hours they have omitted a compline
or offended against them in a similar way]. Again their abro-
gation has its own evils, and its own questions. [On the other
hand, to teach absolute freedom has also its considerations and
questions, according as the common people need outward disci-
pline and instruction.] But we have an easy and plain case, 50
because the adversaries condemn us for teaching that human
traditions do not merit the remission of sins. Likewise they re-
quire universal traditions, as they thus call them, as necessary for
justification [and place tliem in Christ's stead]. Here we have
Paul as a constant champion, who everywhere contends that
these observances neither justify, nor are necessary in addition
to the righteousness of faith. And nevertheless we teach that, 1,1
' Augsburg Confession, xxvi. : | 30 sqq.
Ch. VIII., Art. XVI. POLITICAL OBDER. 227
in these matters the use of liberty is to be so controlled, that
the inexperienced may not be offended, and, on account of the
abuse of liberty, may not become more hostile to the true doc-
trine of the Gospel, or that without a reasonable cause nothing
in customary rites be changed, but that in order to cherish har-
mony such old customs be observed which can be observed
without sin or without great inconvenience. And in this very 5a
assembly we have shown sufficiently that for love's sake we do
not refuse to observe adiaphora with others, even though they
should have some disadvantage, but we have judged that such
public harmony as could indeed be produced without offence to
consciences ought to be preferred to all other advantages [all
other less important matters]. But concerning this entire sub-
ject we will speak afterwhile, when we will treat of vows and
ecclesiastical power.*
215 Artigle XVI.
0/ Political Order.
The sixteenth article the adversaries receive without any ex- 53
ception, in which we have confessed that it is lawful for the
Christian to bear civil office, sit in judgment, determine matters
by the imperial laws, and other laws in present force, appoint
just punishments, engage in just wars, act as a soldier, make
legal contracts, hold property, take an oath when magistrates
require it, contract marriage ; finally, that legitimate civil ordi-
nances are good creatures of God and divine ordinances, which
a Christian can use with safety. This entire topic concerning 54
the distinction between the kingdom of Christ and a political
kingdom has been explained to advantage [to the remarkably
great consolation of many consciences] in the literature of our
writers, [viz.] that the kingdom of Christ is spiritual, to wit,
that it is in the heart the knowledge of God, and fear and
faith in God, beginning eternal righteousness and eternal life ;
meanwhile it permits us outwardly to use legitimate political
ordinances of every nation in which we live, just as it permits
us to use medicine or the art of building, or food, drink, air.
Neither does the Gospel bring new laws concerning the civil 55
^tate, but commands that we obey present laws, whether they
have been framed by heathen or by others, and that in this
obedience we should exercise love. For Carlstadt was insane
in imposing upon us the judicial laws of Moses. Concerning 56
Parallel Passages. — Augsburg Confession, Arts. xvi. ; xxiii. ; xxvii. ; Apol-
ogy, Art. xxvii. : 36 sq. ; Formula of Concord, Epitome, xii. ; 12 sqq. ; Sol. Decl^
tii. : 17 sqq.
* Apology, Arts, xxvii., xxvilL
228 THE APOLOGY OF THE AUGSBUKG CONFESSION.
these subjects, our theologians have written more fully, because
the monks diffused many pernicious opinions in the Church.
They called a community of property the polity of the Gospel ;
they gave the advice not to hold property, not to vindicate one's
self at law [not to have wife and child]. These opinions
greatly obscure the Gospel and the spiritual kingdom, and are
dangerous to the commonwealth. For the Gospel does not 57
destroy the Church or the family [buying, selling and other
civil regulations], but much rather approves them, and bids us
obey them as a divine ordinance, not only on account of pun-
ishment, but also on account of conscience.
01 /» Julian the apostate, Celsus and very many others made 58
the objection to Christians, that the Gospel would rend
asunder states, because it prohibited legal redress, and taught
certain other things not at all suited to political association.
And these questions wonderfully exercised Origen, Nazianzen
and others, although indeed they can be most readily explained,
if we keep in mind the fact that the Gospel does not introduce
laws concerning the civil state, but is the remission of sins, and
the beginning of a new life in the hearts of believers ; besides
that it not only approves outward governments, but subjects us
to them (Rom, 13: 1), just as we have been necessarily placed
under the laws of seasons, the changes of winter and summer,
as divine ordinances. The Gospel forbids private redress, and 59
Christ inculcates this so frequently with the design that the
apostles should not think that they ought to seize the govern-
ments from those who held otherwise, just as the Jews dreamed
concerning the kingdom of the Messiah, but that they might
know that they ought to teach concerning the spiritual king-
dom that it does not change the civil state. Therefore private
redress is prohibited not by advice, but by a command (Matt.
6 : 39 ; Rom. 12 : 19). Public redress, which is made through
the office of the magistrate, is not advised against, but is com-
manded, and is a work of God, according to Paul (Rom. 13 :
1 sqq.). Now the different kinds of public redress are legal
decisions, capital punishment, wars, military service. Concern- 60
ing these matters, how incorrectly many writers have judged
is manifest from the fact that they have been in the error that
the Gospel is an external, new and monastic form of govern-
ment, and that they have not seen that the Gospel brings eter-
nal righteousness to hearts, while it outwardly approves the
civil state.
It is also a most vain delusion that it is Christian perfection 6i
not to hold property. For Christian perfection consists not in
the contempt of civil ordinances, but in dispositions of the
heart, in great fear of God, in great faith, just as Abraham,
David, Daniel, even in great wealth and while exercising civil
Ch. VIII., Art. XVII. CHKIST'S KETUEN TO JUDGMENT. 229
power, were no less perfect than any hermits. But the monks 62
have extended this outward hypocrisy before the eyes of men,
p^- so that it could not be seen in what things true perfection
exists. With what praises have they brought forward this
communion of property, as though it were evangelical ! But 63
these praises have the greatest danger, especially since they
differ much from the Scriptures. For Scripture does not
command that property be common, but the Law of the Deca-
logue, when it says (Ex. 20 : 15) : " Thou shalt not steal," dis-
tinguishes rights of ownership, and commands each one to hold
what is his own. Wickliffe manifestly was out of his mind
when he said that priests were not allowed to hold property.
There are infinite discussions concerning contracts, in reference 64
to which good consciences can never be satisfied unless they
know the rule that it is lawful for a Christian to make use of
civil ordinances and laws. This rule protects consciences when
it teaches that contracts are lawful before God just to the extent
that the magistrates or laws approve them.
This entire topic concerning civil affairs has been so clearly 65
set forth by our theologians, that very many good men occu-
pied in the state and in business have declared that they have
been greatly benefited, who before, troubled by the opinion of
the monks, were in doubt as to whether the Gospel allowed
these civil offices and business. Accordingly we have recounted
these things in order that those without also may understand,
that by the kind of doctrine which we follow, the influence of
magistrates and the authority of all civil ordinances are not un-
dermined, but are much the more strengthened [and that it is only
this doctrine which gives true instruction, as to how eminently
glorious an office, full of good Christian works, the office of
ruling is]. The importance of these matters was greatly ob-
scured before by those silly monastic opinions, which far pre-
ferred the hypocrisy of poverty and humility to the state and
the family, although these have God's command, while this Sa-
tanic communion [monasticism] has not God's command.
Article XVII.
Of Chrisfs Return to Judgment.
The seventeenth article the adversaries receive without ex- 6b
ception, in which we confess that in the consummation of the
world Christ shall appear and shall raise up all the dead, and
shall give to the godly eternal life and eternal joys, but shall
condemn the ungodly to be punished with the devil without end.
Parallel Passages. — Art. XVII. ; The Apostles* Creed ; Augsburg Confee
sion, Art. xvii. ; Small Catechism, Creed, Art. ii. ; Large Catechism, Creed, A.rt
u. ; Lord'8 Prayer, Petition ii.
230 THE APOLOGY OF THE AUGSBURG CONFESSION.
218 Article XVIII.
0/ Free Will
Thk eighteenth article Of Free Will the adversaries receive;©;
although they add some testimonies not at all adapted to this
case. They add also a declaration that neither with the Pela-
gians is too much be granted to the free will, nor with the
Manicheans is all freedom to be denied it. Very well ; but 68
what difference is there between the Pelagians and our adver-
saries, since both hold that, without the Holy Ghost, men can
love God and perform God's commandments with respect to
the substance of the acts, and can merit grace and justification
by works which reason performs by itself without the Holy
Ghost? How many absurdities follow from these Pelagian -69
opinions, which are taught with great authority in the schools !
These Augustine, following Paul, refutes with great emphasis,
whose judgment we have recounted above in the article Of
Justification, Nor indeed do we deny liberty to the human 7c
will. The human will has liberty in the choice of works and
things which reason comprehends by itself. It can to a certain
extent render civil righteousness or the righteousness of works,
it can speak of God, offer to God a certain service in outward
works, obey magistrates, parents ; by a choice in outward works
can restrain the hands from murder, from adultery, from theft.
Since there is left in human nature reason and judgment con-
cerning objects subjected to the senses, choice between these
things, and the liberty and power to render civil righteousness,
are also left. For Scripture calls that righteousness of the
flesh^ which the carnal nature, i. e. reason by itself without the
Holy Ghost, renders. Although the power of concupiscence is 71
such that men more frequently obey evil dispositions than
sound judgment. And the devil, who is efficacious in the god-
less, as Paul says (Eph. 2 : 2), does not cease to incite this feeble
nature to various offences. These are the reasons why even
civil righteousness is rare among men, as we see that not even
the philosophers themselves, who seem to have aspired after
this righteousness, attained it. But it is false that the man 72
does not sin, who performs the works of the commandments
without grace. And they add further that such works merit
de congruo ^ the remission' of sins and justification. For human
PARA.LLEL PASSAGES.— Art. XVIII. : Augsburg Confession, Art. xviii. ; xx.
31-34 ; Apology, Art. iv. : 9 sq. ; iv. (III.) " Of Lwe and the FalfiUing," § 17 sq. ;
I 169 sq. ; Smalcald Articles, Part iii., Art. i. ; Formula of Concord, Epitome and
Sol. Dec, ii., Of Free Will.
* Heb. 9 : 10.
* Apology, c ii., Art. iv. Of Justification, § 19 sqq., p. 90 ; c. iii., Of
Love and Fulfilling, etc., g 200 sqq., p. 14)
Ch. Vin., Abt. XIX. THE CAUSE OF SIN. 231
heai-ts without the Holy Ghost are without the fear of God ;
without trust toward God, they do not believe thai they are
hearkened to, forgiven, benefited, and preserved by God.
Therefore they are godless. For " neither can a corrupt tree
bring forth good fruit " (Matt. 7 : 18). And " without faith it
is impossible to please God " (Heb. 11:6).
Therefore, although we concede to free will the liberty and 73
power to perform the outward works of the Law, yet to the
free will we do not ascribe these spiritual matters, viz. truly to
fear God, truly to believe God, truly to be confident and hold
that God regards us, hearkens to us, forgives us, etc. These are
the true works of the First Table, which the heart cannot ren-
der without the Holy Ghost, as Paul says (1 Cor. 2:14): *' The
natural man/^ i. e. man using only natural strength, " receiveth
not the things of the Spirit of God." And this can be decided 74
if men consider how hearts are disposed toward God's will,
whether they are truly confident that they are regarded and
hearkened to by God. Even for saints to retain this faith is
difficult, so far is it from existing in the godless. But it is
conceived, as we have said above, whan terrified hearts hear the
Gospel and receive consolation [when we are born anew of the
Holy Ghost, as is said above].
Therefore such a distribution is of advantage, in which civil 75
righteousness is ascribed to the free will, and spiritual right-
eousness to the governing of the Holy Ghost in the regenerate.
For thus the outward discipline is retained, because all men
ought to know equally both that God requires this civil rights
eousness, and that after a manner we can afford it. And yet a
distinction is shown between human and spiritual righteousness,
between philosophical doctrine and the doctrine of the Holy
Ghost, and it can be understood for what there is need of the
Holy Ghost. Nor has this distribution been invented by us, 76
but Scripture most clearly teaches it. Augustine also treats of
it, and recently it has been well treated of by William of Paris,
but it has been wickedly suppressed by those who have dreamt
that men can obey God's law without the Holy Ghost, but thai
the Holy Ghost is given in order that respect to that which is
meritorious may be added.
Article XIX.
Of the Cause of Sin
The nineteenth article the adversaries receive, in which we 77
confess that although God only and alone has framed all na-
ture, and preserves all things which exist, yet the cause of sin
Parallel Passages. — Art. XIX.: Augsburg Ck)nfe88ion, Art. xix.; For-
mula of Cone vd, Kpitome, i : 22 ; Sol. Dec, i. : 26 sqq. ; xi. 81.
232 THE APOLOGY OF THE AUGSBUKG CONFESSIOK
is the will in the devil and men, turning itself away from God,
according to the saying of Christ concerning the devil (John
8 : 44) : " When he speaketh a lie, he speaketh it of his own."
220 Article XX.
Of Good Works.
In the twentieth article they distinctly lay down these 78
words, viz. that they reject and condemn our statement that
men do not merit the remission of sins by good works. This
article they clearly declare that they reject and condemn.
What is to be said on a subject so manifest ? Here the framers 79
of the Confutation openly show by what spirit they are led.
For what in the Church is more certain than that the remission
of sins occurs freely for Christ's sake, that Christ and not our
works is the propitiation for sins, as Peter says (Acts 10 ; 43) :
" To him give all the prophets witness, that through his name
whosoever believeth on him shall receive remission of sins " ?
To this Church of the prophets we would rather assent than
to these abandoned writers of the Confutation, who so impu-
dently blaspheme Christ. For although there were writers 80
who held that after the remission of sins men are just before
God, not by faith, but by works themselves, yet they did not
hold this, viz. that the remission of sins itself occurs on ac-
count of our works, and not freely for Christ's sake.
Therefore the blasphemy of ascribing Christ's honor to our 81
works is not to be endured. These theologians are now entirely
without shame, if they dare to bring such an opinion into the
Church. Nor do we doubt that His Most Excellent Imperial
Majesty and very many of the princes will not allow this pas-
sage of the Confutation to remain, if they be admonished of it.
On this topic we could cite infinite testimonies from Scripture 82
and from the Fathers. But above we have quoted a sufficient
number on this subject. And there is no need of more testi-
monies for one who knows why Christ has been given to us,
who knows that Christ is the propitiation for our sins. [God-
fearing, pious hearts that know well why Christ has been
given, who for all the possessions and kingdoms of the world
would not be without Christ as our only treasure, our only
Mediator and Redeemer, must here be shocked and terrified,
that God's holy word and truth should be so openly despised
and condemned by poor men.] Isaiah says (63 : G) . '^ The
Parallel Passages.— Art. XX. : Augsburg Confession, Art. xx Compart
Arts, iv., vi., xii. ; Apology (Art. iii.) ; Smalcald Articles, Part III., Art. xiii.
Formula of Concord, Epitome, Art iv. ; Sol. Dec, Art. iii., § 35 sq. ; Sol. Dec.
Ajrt. iv.
Ch. Vin., Akt. XX. GOOD WORKS. 233
Lord liath laid on him the iniquities of us all.'* The adver-
saries on the other hand teach that God hath laid our iniquities
not on Christ, but on our works. Neither are we disposed to
mention here the sort of works [rosaries, pilgrimages and the
like] which they teach. We see that a horrible decree* has 83
been prepared against us, which would terrify us still more if
we were contending concerning doubtful or trifling subjects.
Now since our consciences understand that by the adversaries
001 the manifest truth is condemned, whose defence is neces-
sary for the Church, and increases the glory of Christ ; we
easily despise the terrors of the world, and patiently will bear
whatever is to be suffered for the glory of Christ and the ad-
vantage of the Church. Who would not rejoice to die in the 84
confession of such articles as that we obtain the remission of
sins by faith freely for Christ's sake, that we do not merit the
remission of sins by our works ? The consciences of the pious 85
will have no sufficiently sure consolation against the terrors of
sin and of death, and against the devil soliciting to despair
[and who in a moment blows away all our works like dust], if
they do not know that they ought to be confident that they
have the remission of sins freely for Christ's sake. This faith
sustains and quickens hearts in the most violent conflict with
despair [when no creature can help, yea, when we must depart
from this entire visible creation into another state and world,
and must die].
Therefore the cause is one which is worthy that for its sake 86
we should refuse no danger. " Do not yield to the wicked, but
on the contrary go forward the more boldly,"^ whosoever thou
art who hast assented to our confession, when the adversaries
endeavor, by means of terrors and tortures and punishments,
to drive away from thee that consolation which has been ten-
dered to the entire Church in this article of ours. Testimonies 87
of Scripture will not be wanting to one seeking them, which
will establish his mind. For Paul with his entire voice, as the
saying is, cries out (Rom. 3 : 24 sq., and 4:16), that sins are
freely remitted for Christ's sake. " It is of faith," he says,
" that it might be by grace, to the end the promise might be
sure." That is, if the promise would depend upon our works,
it would not be sure. If remission of sins would be given on
account of our w^orks, when would we know that we had ob-
tained this, when would a terrified conscience find a work which
it would consider as sufficient to appease God's wrath ? But 88
we have above spoken of the entire matter. Thence let the
reader derive testimonies. For the unworthy treatment of the
» The "Recess" of November 19th.
' Virgil's ^neid, vi. 95.
234 THE APOLOGY OF THE AUOSBUEG CONFESSION.
subject has forced from us the present, not discussion, but coui-
plaint that on this to}>ic they have distinctly recorded them-
222 selves as disapproving of this article of ours, that we ob-
tain remission of sins not on account of our works, but by
faith and freely on account of Christ.
The adversaries also add testimonies to their own condemna- 8c
tion; and it is worth while to recite several of them. They
quote from Peter (2 Ep. 1:10): " Give diligence to make your
calling sure," etc. Now you see, reader, that our adversaries
have not wasted labor in learning logic, but have the art of in-
ferring from the Scriptures whatever pleases them. "Make
your calling sure by good works." Therefore works merit the
remission of sins. A very striking mode of reasoning, if one
would argue thus concerning a person sentenced to capital pun-
ishment, whose punishment has been remitted: "The magis-
trate commands that hereafter you abstain from that which be-
longs to another. Therefore you have merited the remission
of the penalty, because you are now abstaining from what be-
longs to another." Thus to argue is to make a cause out of that 90
which is not a cause. For Peter speaks of works following the
remission of sins, and teaches why they should be done, viz.
that the calling may be sure, ^. e. lest they may fall from their
calling if they sin again. Do good works that you may per-
severe in your calling, that you may not lose the gifts of your
calling, which were given you before, and not on account of
works that follow, and which now are retained by faith ; for
faith does not remain in those who lose the Holy Ghost, who
reject repentance, just as we have above^ said, that faith exists
in repentance.
They add other testimonies cohering no better. Lastly they 91
say that this opinion was condemned a thousand years before in
the time of Augustine. This also is very false. For the
Church of Christ always held that the remission of sins was
given freely. Yea, the Pelagians were condemned who con-
tended that grace is given on account of our works. Besides 93
we have above shown sufficiently that we hold that good works
ought necessarily to follow faith. " For we do not make void
the Law," says Paul (Kom. 3 : 31) : " yea we establish the Law,"
223 because when by faith we have received the Holy Ghost,
the fulfilling of the Law necessarily follows, by which
love, patience, chastity and other fruite of the Spirit gradually
grow.
' Apology, xii., p. 167 sqq.
C^H. IX., Art. XXI. THE INVOCATION Oh SAINTS. 236
CHAFIER IX.
Article XXI.
Of the Invocation of Saints.
The twenty-first article they absolutely condemn, because we i
do not require the invocation of saints. Nor on any topic do
hey rhetoricate with more prolixity. Nevertheless they do not
effect anything else than that the saints should be honored;
likewise that the saints who live should pray for others; as
though indeed the invocation of dead saints were in addition
necessary. They cite Cyprian, because he asked Cornelius 2
while yet alive to pray for his brothers when departing. By
this example they approve the invocation of the dead. They
quote also Jerome against Vigilantius ; " On this field," they
say, " eleven hundred years ago, Jerome overcame Vigilantius."
Thus the adversaries triumph, as though the war were already
ended. Nor do they, in their stupidity, see that in Jerome against
Vigilantius there is not a syllable concerning invocation. He
speaks concerning honors to the saints, not concerning invoca-
tion. Neither have the rest of the ancient writers before Greg- 3
ory made mention of invocation. Certainly this invocation,
with these opinions which the adversaries now teach concerning
the application of merits, has not the testimonies of the ancient
writers.
Our Confession approves honors to the saints. For here a 4
threefold honor is to be approved. The first is thanksgiving.
For we ought to give thanks to God because he has shown ex-
amples of mercy ; because he has shown that he wishes to save
men ; because he has given teachers or other gifts to the Church.
And these gifts, as they are the greatest, should be amplified,
and the saints themselves should be praised, who have faith-
fully used these gifts, just as Christ praises faithful business-men
(Matt. 25 : 21, 23). The second service is the strengthening of 5
our faith ; when we see the denial forgiven Peter, we also are
encouraged to believe the more that grace truly superabounds
over sin (Rom. 5 : 20). The third honor is the imitation first 6
of faith, then of the other virtues, which every one should imi-
tate according to his calling. These true honors the adver-7
saries do not require. They dispute only concerning invoca-
tion, which, even though it would have no danger, neverthe-
less is not necessary.
224 Besides we also grant Ihat the angels pray for us. For 8
there is a testimony in Zach. 1:12: " O Lord of hosts,
Parallel Passages. — Augsburg Confession, Art. xxi. ; Smalcald Articlei
Part ii., Art. ii., \ 25 sqq. Cf Large Catechism on 2d Commandment, | 74 sq.
236 THE APOLOGY OF THE AUGSBUHG CONFESSION.
how long wilt thou not have mercy on Jerusalem?" Although 9
concerning the saints we concede that just as when alive they
pray for the Church universal in general, so in heaven they
pray for the Church in general, albeit no testimony concerning
the dead praying is extant in the Scriptures, except the dream
laken from the second book of Maccabees (15 : 14).
Moreover even supposing that the saints certainly pray for n
the Church, yet it does not follow that they are to be invoked.
Although our Confession affirms only this, that Scripture does
not teach the invocation of the saints, or that we are to ask
the saints for aid. But since neither a command, nor a prom-
ise, nor an example can be produced from the Scriptures con-
cerning the invocation of saints, it follows that conscience can
have nothing concerning this invocation that is certain. And
since prayer ought to be made from faith, how do we know that
God approves this invocation ? Whence do we know without
the testimony of Scripture that the saints perceive the prayers
of each one? Some plainly ascribe divinity to the saints, viz. n
that they discern the silent thoughts of the minds in us. They
dispute concerning morning and evening knowledge,^ perhaps
because they doubt whether they hear us in the morning or the
evening. They invent these things not in order to treat the
saints with honor, but to defend lucrative services. Nothing 12
can be produced by the adversaries against this reasoning, that,
since invocation does not have a testimony from God's Word,
it cannot be affirmed that the saints perceive our invocation, or
that they especially perceive that God approves it. Wherefore 13
the adversaries ought not to force us to an uncertain matter, be-
cause a prayer without faith is not prayer. For as they cite
the example of the Church, it is evident that this is a new cus-
tom in the Church ; for although the old prayers make mention
of the saints, yet they do not invoke the saints.^ Although
also this new invocation in the Church is dissimilar to the in-
vocation of individuals.
Again, the adversaries not only require invocation in the 14
worship of the saints, but also apply the merits of the saints
for others, and make of the saints not only intercessors, but
also propitiators. This is in no way to be endured. For here
the honor belonging only to Christ is altogether transferred tc
225 *^^^ saints. For they make them mediators and propiti-
ators, and although they make a distinction between medi-
ators of intercession and mediators of redemption, yet they
plainly make out of the saints mediators of redemption. But 15
even that they are mediators of intercession they declare with-
* See Gabriel Biel, Expos. Can. Miss., lee. 31.
• But pray for them : Bingham's Antiquities, 777, 1164, 1249.
Ch. IX., Art. XXL THE INVOCATION OF SAINTS. 237
out the testimony of Scripture, which, tc speak as modestly as
possible, nevertheless obscures Christ's office, and transfers the
confidence of mercy due Christ to the saints. For men imag-
ine that Christ is more severe and the sairts more easily ap-
peased, and they trust rather to the mercy of the saints than to
the mercy of Christ, and fleeing from Christ they seek the
saints. Thus of them they actually make mediators of re-
demption.
Therefore we will show that they truly make of the saints, i^
not only intercessors, but propitiators, i. e. mediators of redemp-
tion. Here we do not as yet recite the abuses of the common «
people. We are still speaking of the opinions of the doctors
The inexperienced can judge also as to the rest.
In a propitiator these two things concur. In the first place, 17
there ought to be a Word of God, from which we may certainly
know that God wishes to pity and hearken to those calling upon
him through this propitiator. There is such a promise con-
cerning Christ (John 16 : 23) : " Whatsoever ye shall ask the
Father* in my name, he will give it to you.'' Concerning the
saints there is no such promise. Wherefore consciences can-
not be firmly confident that by the invocation of saints we are
heard. Therefore this invocation is not made from faith.
Then we have also the command to call upon Christ, according c8
to Matt. 11 : 28 : " Come unto me, all ye who labor," etc., which
certainly is said also to us. And Isaiah says (11:10): "In
that day, there shall be a root of Jesse, which shall stand for
an ensign to the people ; to it shall the Gentiles seek." And
Ps. 43 (45 : 12): "Even the rich among the people shall en-
treat thy favor." And Ps. 71 (72:11, 15): "Yea all kings
shall fall down before him." And shortly after : " Prayer also
shall be made for him continually." And in John 5 : 23 Christ
says : " That all men should honor the Son, even as they honor
the Father." And Paul (2 Thess. 2 : 16, 17) says, praying:
"NoAV our Lord Jesus Christ himself, and God even our
nnn Father .... comfort your hearts and establish you."
But concerning the invocation of saints, what command-
ment, what example can the adversaries produce from the
Scriptures? There is a second matter in a propitiator, that his if
merits have been presented as those which make satisfaction for
others, which are bestowed by divine imputation to others, in
order that through these, just as by their own merits, they may
be accounted righteous. As if any friend pays a debt for a
friend, the debtor is freed by the merit of another, as though it
were by his own. Thus the merits of Christ are bestowed
upon us, in order that, when we believe in him, we may be ac-
counted righteous by our confidence in Christ's merits, as
though we would have merits of our own.
238 THE APOLOGY OF THE AUGSBUKG CONFESSION.
And from both, viz. from the promise and the bestowraent 2a
of merits, confidence in mercy arises [upon both parts must a
Christian prayer be founded]. Such confidence in the divine
promise, and likewise in the merits of Christ, ought to a}d
prayer. For we ought to be truly confident both that for
Christ's sake we are hearkened to, and that by his merits we
have a reconciled Father.
Here the adversaries first bid us invoke the saints, although 21
they have neither God's promise, nor a command, nor an ex-
ample from Scripture. And yet they cause greater confidence
in the mercy of the saints to be conceived than in that of
Christ, although Christ bade us come to him, and not to the
saints. Secondly, they apply the merits of the saints just as the 22
merits of Christ to others, they bid us trust in the merits of the
saints, as though we were accounted righteous by the merits of
the saints, in like manner as we are accounted righteous by the
merits of Christ. Here Ave fabricate nothing. In indulgences
they say that they apply the merits of the saints. And Ga- 23
briel, the interpreter of the canon of the Mass, confidently de-
clares : " According to the order instituted by God, we should
betake ourselves to the aid of tlie saints, in order that we may
be saved by their merits and vows.'' These are the words of
Gabriel. And nevertheless in the books and sermons of the
adversaries still more absurd things are read here and there.
What is it to make propitiators if this be not ? They are al-
227 *^S^*^^^ made equal to Christ, if we ought to trust that
we are saved by their merits.
But where has this arrangement, to which he refers when he 24
says that we ought to resort to the aid of the saints, been insti-
tuted by God ? Let him produce an example or command from
the Scriptures. Perhaps they derive this arrangement from the
palaces of kings, where friends must be employed as interces-
sors. But if a king will appoint a certain intercessor, he will
not desire that cases be brought to him through others. Thus,
since Christ has been appointed Intercessor and High Priest, why
do we seek others ?
Here and there this form of absolution is used : " The pas- 25
sion of our I^ord Jesus Christ, the merits of the most blessed
virgin Mary and of all the saints, be to thee for the remission
of sins." Here the absolution is pronounced that we are recon-
ciled and accounted righteous not only by the merits of Christ,
but also by the merits of the other saints. Some of us have 26
seen a doctor of theology dying, for consoling whom a certain
theologian, a monk, was employed. He pressed upon the dy-
ing man nothing but this prayer : " Mother of grace, protect
ns from the enemy, receive us in the hour of death."
Granting that the blessed Mary prays for the Church, does 27
Ch. IX, Art. XXI. THE INVOCATION OF SAINTS. 239
she receive souls in death, does she conquer death, does she
quicken? What has Christ to do, if the blessed Mary do
these things? Although she is most worthy of the most am-
ple honors, nevertheless she does not wish to be made equal to
Christ, but rather wishes us to consider and follow her example
[the example of her faith and her humility]. But the subject 2E
itself declares that in public opinion the blessed Virgin has suc-
ceeded altogether to the place of Christ. Men have invoked
her, have trusted in her mercy, through her have desired to ap-
pease Christ, as though he were not a Propitiator, but only a
dreadful judge and avenger. We believe, however, that we 29
must not trust that the merits of the saints are applied to us,
that, on account of these, God is reconciled to us, or accounts
us just, or saves us. For we obtain remission of sins only by
the merits of Christ, when we believe on him. Of the other
saints it has been said (1 Cor. 3:8): " Every man shall re-
ceive his own reward according to his own labor," i, e, they
cannot mutually bestow their own merits, the one upon the
other, as the monks sell the merits of their orders. Even Hil- 3c
ary says of the foolish virgins: "And as the foolish virgins
could not go forth with their lamps extinguished, they besought
those who were prudent to lend them oil ; to whom they replied
that they could not give it, because peradventure there is not
that which is enough for all ; i. e, no one can be aided by the
works and merits of another, because it is necessary for every
one to buy oil for his own lamp.''
090 Since therefore the adversaries teach us to place confi- 31
dence in the invocation of saints, although they have
neither the Word of God nor the example of Scripture [of the
Old or of the New Testament] ; since they apply the merits
of the saints on behalf of others, not otherwise than they
apply the merits of Christ, and transfer the honor belonging
only to Christ, to the saints ; we can receive neither their opin-
ions concerning the worship of the saints, nor the practice of
invocation. For we know that confidence is to be placed in
the intercession of Christ, because this alone has God's prom-
ise. We know that the merits of Christ alone are a propitia-
tion for us. On account of the merits of Christ, we are
accounted righteous when we believe in him, as the text says
'Rom. 9 : 33 ; cf. 1 Pet. 2 : 6 and Isa. 28 : 16) : " Whosoever
believeth on him shall not be confounded." Neither are we to
trust that we are accounted righteous by the merits of the
blessed Virgin or of the other saints.
Wi ih the learned,* this error also prevails, viz. that to each 3a
saint a particular administration has been committed, that Anna
* Biel« Expos. Can. Miss., Lect. 28.
240 THE APOLOGY OF THE AUGSBUKG CONFESSION.
bestows riches [protects from poverty], Sebastian keeps off
pestilence, Valentine heals the epilepsy, George protects horse-
men. These opinions have clearly sprung from heathen exam-
ples. For thus^ among the Romans Juno was thought to
enrich, Febris to keep off fever. Castor and Pollux to protect
horsemen, etc. Even though we should imagine that the invo- 33
cation of saints were taught with the greatest prudence, yet
since the example is most dangerous, wherefore is it necessary
to defend it when it has no command or testimony from God's
Word ? Ay, it has not even the testimony of the ancient wri-
ters. First because, as I have said above, when other media- 34
tors are sought in addition to Christ, and confidence is put in
others, the entire knowledge of Christ is suppressed. The sub-
ject shows this. In the beginning, mention of the saints seems
to have been admitted with a design that is endurable, as in the
ancient prayers. Afterwards invocation followed, and abuses
that are prodigious and more than heathen followed invocation.
From invocation the next step was to images ; these also were
worshipped, and a virtue was supposed to exist in these, just as
magicians imagine that a virtue exists in images of the heav-
enly bodies carved at a particular time. In a certain monas-
tery, we [some of us] have seen a statue of the blessed Virgin,
which was moved by art [within by a string] as though it were
an automaton, so as to seem either to refuse or to assent to those
inquiring.
229 Still the fabulous stories concerning the saints, which 35
are publicly taught with great authority, surpass the mar-
vellous tales of the statues and pictures. Barbara, amidst her
torments, asks for the reward that no one who would invoke
her should die without the Eucharist. Another, standing on
one foot, recited daily the whole psaltery. Some wise man
painted [for children] Christophorus, in order by the allegory to
signify that there ought to be great strength in those who would
bear Christ, i. e, who would teach or confess the Gospel, be-
cause it is necessary to undergo the greatest dangers [for they
must wade by night through the great sea, i. e. endure all kinds
of temptations and dangers]. Then the foolish monks taught
among the people that they ought to invoke Christophorus, as
though such a Polyphemus had once existed. And although 36
the saints did very great deeds, either useful to the state or
affording private examples, the remembrance of which would
conduce much both for strengthening faith and for imitation
in the administration of affairs, no one has searched for these
from true narratives. [Although God Almighty through his
saints, as a peculiar people, has wrought many great things in
* Germ, omits to end of j.
Ch. IX., Art. XXI. THE INVOCATION OP SAINTS. 24.
botli realms, in the Church and in worldly transactions ; al-
though there are many great examples in the lives of the saints
which would be very profitable to princes and lords, to true
pastors and guardians of souls, for the government both of the
world and of the Church, especially for strengthening faith in
God; yet they have passed these by, and preached the most
insignificant matters concerning the saints, concerning their
hard beds, their hair shirts, etc., which are for the greater part
falsehoods.] Yet indeed it is of advantage to hear how holy
men administered governments [as in the Holy Scriptures it is
narrated of the kings of Israel and Judah], what calamities,
what dangers they underwent, how holy men were of aid to
kings in great dangers, how they taught the Gospel, what en-
counters they had with heretics. Examples of mercy are also
of service, as when we see the denial forgiven Peter, when we
see Cyprian forgiven for having been a magician, when we see
Augustine, having experienced the power of faith in sickness,
steadily affirming that God truly hearkens to the prayers of
believers. It was profitable that such examples as these, which
contain admonitions for either faith or fear or the administra-
tion of the state, be recited. But certain triflers, endowed with y]
no knowledge either of faith or for governing states, have in-
vented stories in imitation of poems, in which there are nothing
but superstitious examples concerning certain prayers, certain
fastings, and certain additions of service for bringing in gain
[where there are nothing but examples as to how the saints
wore hair shirts, how they prayed at the seven canonical hours,
how they lived upon bread and water]. Such are the miracles
that have been invented concerning rosaries and similar cere-
monies. Nor is there need here to recite examples. For the
legends, as they call them, and the mirrors of examples, and
the rosaries, in which there are very many things not unlike
the true narratives of Lucian, are extant.
Qon The bishops, theologians, and monks applaud these 3I
monstrous and wicked stories [and they have permitted
them so long, to the great injury of consciences, that it is ter-
rible to think of it] because they aid them to daily bread.
They do not tolerate us, who, in order that the honor and of-
fice of Christ may be more conspicuous, do not require the
invocation of saints, and censure the abuses in the worship of
saints. And although all good men everywhere, in the correo- :« 1
tion of these abuses, greatly longed for either the influence of
the bishops or the diligence of the preachers, nevertheless our
adversaries in the Confutation altogether pass over vices that
are even manifest, as though they wish, by the reception of the
Confutation, to compel us to approve even the most notorious
ibuses.
31
242 THE APOLOGY OF THE AUGSBURG CONFESSIOJS
Thus the Confutation has been artfully written, not only on 40
this topic, but almost everywhere. [They pretend that they
are as pure as gold ; that they have never muddied the water.]
There is no passage in which they make a distinction between
the manifest abuses and their dogmas. And nevertheless if
there are any of sounder mind among them, they confess that
many false opinions inhere in the doctrine of the scholastics
and canonists, and, besides, that, in such ignorance and uegM-
gence of the pastors, many abuses crept into the Church. For 41
Luther was not the first to complain of public abuses. Many
learned and excellent men long before these times deplored the
abuses of the Mass, confidence in monastic observances, services
to the saints intended to yield a revenue, the confusion of doc-
trine concerning repentance, which ought to be as clear and
plain in the Church as possible. We ourselves^ have heard
that excellent theologians desire moderation in the scholastic
doctrine, which contains much more for philosophical quarrels
than for piety. And nevertheless among these the older ones
are generally nearer Scripture than are the more recent. Thus
their theology degenerated more and more. Neither had many
good men, who from the very first began to be friendly to
Luther, any other reason than that they saw that he was free-
001 ing the minds of men from these labyrinths of infinite and
most confused discussions which exist among the scho-
lastic theologians and canonists, and was teaching things profit-
able for godliness.
Wherefore the adversaries have not acted candidly in passing 42
over the abuses when they wished us to assent to the Confuta-
tion. And if they wished to care for the interests of the
Church, especially on this topic, they ought to exhort our most
excellent Emperor to take measure for the correction of abuses
[which furnish grounds for derision from the Turks, the Jews
and all unbelievers], as we undoubtedly consider him most de-
sirous of healing and well establishing the Church. But the
adversaries do not act so as to aid the most honorable and most
holy will of the Emperor, but so as in every way to crush us.
They give many signs that they have little anxiety concerning 43
the state of the Church. [The}'- lose little sleep from concern
that Christian doctrine and the pure Gospel be preached.]
They take no pains that there should be among the people a
summary of the dogmas of the Church. They defend man-
ifest abuses by new and unusual cruelty. They allow no suit-
able teachers in the churches. Good men can easily judge
whither these things tend. But in this way they have regard
to the interest neither of their own authority, nor of the
* Remainder of § omitted in Germ,
Ch. X., Art. XXII. BOTH KINDS IN THE LOHiyS SUPPER. 243
Church. For after the good teachers have been killed, and
sound doctrine suppressed, fanatical spirits will rise up whom
the adversaries will not be able to restrain, who both will dis-
turb the Church with godless dogmas, and will overthrow the
entire ecclesiastical government, which we are very greatly de-
sirous of maintaining.
Wherefore, most excellent Emperor Charles, for the sake of 44
the glory of Christ, which we have no doubt that you desire to
praise and magnify, we beseech you not to assent to the violent
counsels of our adversaries, but to seek other honorable ways
of so establishing harmony that godly consciences be not bur-
dened, that no cruelty be exercised against innocent men, as we
have hitherto seen, and that sound doctrine be not suppressed
in the Church. To God most of all you owe the duty to
maintain sound doctrine and hand it down to posterity, and to
defend those who teach what is right. For God demands this
when he honors kings with his own name and calls them gods,
oqo saying (Ps. 82 : 6) : " I have said, Ye are gods,'^ viz. that
they should attend to the preservation and propagation of
divine things, L e. the Gospel of Christ, on the earth, and, as
the vicars of God, should defend the life and safety of the in-
nocent [true Christian teachers and preachers].
CHAPTER X.
Article XXII.
Of Both Kinds in the Lord's Supper.
It cannot be doubted that it is godly and in accordance with 1
the institution of Christ and the words of Paul to use both
parts in the Lord's Supper. For Christ instituted both parts,
and instituted them not for a part of the Church, but for the
entire Church. For not only the presbyters, but the entire
Church uses the sacrament, by the authority of Christ, and not
by human authority, and this we suppose that the adversaries
acknoAvledge. Now if Christ has instituted it for the entire 2
Church, why is one kind denied to a part of the Church ? why
is the use of the other kind prohibited? why is the ordinance
of Christ changed, especially when he himself calls it his testa-
ment? But if it is not allowable to annul man's testament,
much les.3 will it be allowable to annul the testament of Clirist.
And Paul says (1 Cor. 11 : 23 sqq.) that he had received of the 3
Lord that which he delivered. But he had delivered the use
of both kinds, as the text, 1 Cor. 11, clearly shows. ** This
do," he says first concerning his body ; afterwards he repeats
Paralj.el Passages. — Augsburg Confession, Art. xxii. ; Smalcald Article^
Part iii.. Art. vi. ; Formula of Concord, Epitome, vii. : 24 ; SoL Dec., vii. : 110.
244 THE APOLOGY OF THE AUGSBURG CONFESSION.
the game words concerning the cup. And then : *' Let a man
examine himself, and so let him eat of that bread and drink of
that cnp." These are the words of Him who has instituted the
sacrament. And indeed he says before that those who will use
the Lord's Supper should use it together. Wherefore it is evi- 4
dent that the sacrament was instituted for the entire Church.
And the custom still remains in the Greek churches, and was
also once in the Latin churches, as Cyprian and Jerome testi-
fy. For thus Jerome says on Zephaniah : "The priests who
administer the Eucharist, and distribute the Lord's blood to the
people,'' etc. The Council of Toledo gives the same testimony.
Nor would it be difficult to accumulate a great multitude of
testimonies. Here we exaggerate nothing, only we leave the 5
prudent reader to determine what should be held concerning
the divine ordinance.
oqq The adversaries in the Confutation do not endeavor to 6
excuse the Church, to which one part of the sacrament has
been denied. This was becoming to good and religious men.
For a strong reason for excusing tlie Church, and instructing
consciences to whom only a part of the sacrament could be
granted, should have been sought. Now these very men main-
tain that it is right to prohibit the other part, and forbid that
the use of both parts be allowed. They first imagine that, in 7
the beginning of the Church, the custom was at some places
that only one part was administered. Nevertheless they are
not able to produce any ancient example of this matter. But
they cite the passages in which mention is made of bread, as in
Luke (24 : 35), where it is written that the disciples recognized
Christ in the breaking of bread. They quote also other pas-
sages (Acts 2 : 42, 46 ; 20 : 7) concerning the breaking of bread.
But although we do not greatly oppose the receiving of some
of these passages as referring to the sacrament ; yet it does not
follow that one part only has been given, because, according to
the ordinary usage of language, by the naming of one part the
other is also signified. They refer also to Lay Communion,^ 8
which was not the use of only one kind, but of both ; and if
priests ever are commanded to use Lay Communion, it is meant
that they have been removed from the ministry of consecration.
Neither are the adversaries ignorant of this, but they abuse the
inexperience of the unlearned, who, when they hear of Lay
Communion, immediately dream of the custom of our time, by
which only a part of the sacrament is given to the laymen.
* In the ancient Church, Lay Communion was a punishment uf the
clergy, by which they were degraded to the condition of laymen, and
were accordingly compelled also to receive the communion with the
laity. See Bingham's Antiquities, Eng. ed., p. 1030 sq.
Ch. X., Art. XXII. BOTH KINDS IN THE LORD'S SUPPER. 24a
And consider their impudence. Gabriel recounts among 9
other reasons why both parts are not given, that a distinction
should be made between laymen and presbyters. And it is
credible that the chief reason why the prohibition of the one
part is defended is this, viz. that the dignity of the order may
be the more highly exalted by a religious rite. To say nothing
more severe, this is a human design ; and the direction in
which this tends can easily be judged. In the Confutation 10
they also quote concerning the sons of Eli, that, after the loss
of the high priesthood, they were to seek^ the one part pertain-
ing to the priests (1 Sam. 2 : 36).^ Here they say that the use
of one kind was signified. And they add : " Thus therefore
our laymen ought also to be content with one part pertaining to
the priests, with one kind.' The adversaries are clearly trifling
when they are transferring the history of the posterity of Eli
to the sacrament. The punishment of Eli is there described.
Do they also say this, that as a punishment the laymen have
004 been removed from the other part? The sacrament was
instituted to console and comfort terrified minds, when
they believe that the flesh of Christ, given for the life of the
world, is food, when they believe that being joined to Christ
[through this food] they are made alive. But the adversaries
argue that laymen are removed from the other part as a pun-
ishment. " They ought," they say, " to be content." This is 1 1
sufficient for a despot. But why ought they ? " The reason
ought not to be asked, but let whatever the theologians say be
law." This is the iwXoxpaaia* of Eck. For we recognize those
vainglorious words, which if we would wish to criticise, there
would be no want of language. For you see how great the
impudence is. He commands, as a tyrant in the tragedies :
"Whether they wish or not, they ought to be content." Will 12
the reasons which he cites excuse, in the judgment of God,
those who prohibit a part of the sacrament, and rage against
men using an entire sacrament? If they* make the prohibi- 13
tion in order that there should be a distinction of orders, this
very reason ought to move us not to assent to the adversaries,
even though we would be disposed in other respects to comply
with their custom. There are other distinctions of order be-
> Rech. Tit. : Would lose.
* Vulgate : Dimitte me, obsecro, ad unam partem sacerdotalem.
* Melanchthon narrates briefly this folly of Faber aho in a letter to
Luther. See Corpus Reformatorum, ii., No. 824.
* " A mixture of all the dregs with which the drunken were sometimes
dosed at the end of a revel by their stronger-headed companions." — Lid-
dell and Scott, Wittily applied by Melanchthon to Eck, because of hii
well-known fondness for wine. * German omits { 13.
246 THE APOLOGY OF THE AUGSBURG CONFESSION.
tween priests and people, bat it is not obscure what design they
have for defending this distinction so earnestly. That we may
not seem to detract from the true worth of orders, we will not
say more concerning this shrewd advice.
They also allege the danger of spilling and certain similar 14
things, which do not have force sufficient to change the ordi-
nance of Christ. And indeed if we imagine that we are free 15
to use either one part or both, how can the prohibition be de-
fended ? Although the Church does not assume to itself the
liberty to convert the ordinances of Christ into matters of in-
difference. We indeed excuse the Church which has borne the 16
injury [the poor consciences which have been deprived of one
part by force], since both parts could not be granted ; but the
authors who maintain that the use of the entire sacrament is
prohibited aright, and who now not only prohibit, but even ex-
communicate and violently persecute those using an entire sac-
rament, we do not excuse. Let them see to it how they will
give an account to God for their decisions. Neither is it to be 15
at once judged that the Church determines or approves what-
ever the pontiffs determine, especially since Scripture prophe-
sies concerning the bishops and pastors to the effect as Ezekiel
says (7 : 26) : " The Law shall perish from the priest" [there
will be priests or bishops who will know no command or Law
of God].
CHAPTER XI.
235 Article XXIII.
OF THE MARRIAGE OF PRIESTS.
A. Oj the Reasons for Disapproving Celibacy.
In the midst of so great infamy of a defiled priesthood, the 1
adversaries have the presumption not only to defend the pon-
tifical law by the wicked and false pretext of the divine name,
but even to exhort the Emperor and princes, to the disgrace
and infamy of the Roman Empire, not to tolerate the marriage
of priests. For thus they speak.*
What greater impudence has ever been read of in any his- 2
tory than this of the adversaries? For the arguments which
they use we will afterwards review. Now let the wise reader
consider this, viz. what shame these men, of no account, have,
who say that marriages [which the Holy Scriptures praise and
Parallel Passages. — Augsburg Confession, Art. xxiii. ; .Smalcald Articles,
Part iii., Art. xi. ; Large Catechism, Commandment vi., § 206 sq. Cf. TorgaUi
Art. XV.
* German at great length, and much more severe.
Ch. XL, Abt. XXm. THE MAHRIAGE OF PRIESTS 24*5
command] produce infamy and disgrace to the government, aa
though indeed this public infamy of flagitious and unnataraJ
lusts which glow among these very holy fathers, ' who feign
that they are Curii and live like bacchanals/' ^ were a great
ornament to the Church ! And most things which these men
do with the greatest license cannot even be named without a
breach of modesty. And these their lusts they ask you to de- 3
fend with your chaste right hand, Emperor Charles (whom even
certain ancient predictions name as the king of modest face ;
for the saying appears concerning you -? " One modest in face
shall reign everywhere "). For they ask that, contrary to di-
vine law, contrary to the law of nations, contrary to the canons
of Councils, you sunder marriages, so as merely for the sake of
marriage to impose atrocious punishments upon innocent men,
to put to death priests, whom even barbarians reverently spare,
to drive into exile banished women and fatherless children.
Such laws they bring to you, most excellent and most chaste
Emperor, to which no barbarity however monstrous and cruel
QOD could lend its ear. But because the stain of no disgrace 4
or cruelty falls upon your character, we hope that you will
mildly treat with us in this case, especially when you have
learned that we have the weightiest reasons for our belief, de-
rived from the Word of God, to which the adversaries oppose
the most trifling and vain opinions.
And nevertheless they do not seriously defend celibacy. For 5
they are not ignorant how few there are who practise chastity,
but they devise a sham of religion in their domain, which they
think that celibacy profits, in order that we may understand
Peter to have been right in admonishing (2 Ep. 2:1) that
there will be false teachers who will deceive men with feigned
words. For the adversaries say, write or do nothing truly,
frankly and candidly in this entire case, but they actually con-
tend only concerning the dominion which they falsely think to
be imperilled, and which they endeavor to fortify with a wicked
pretence of godliness.
We cannot approve this law concerning celibacy which the 6
adversaries defend, because it conflicts with divine and natural
law, and is at variance with the very canons of the Councils.
And that it is superstitious and dangerous is evident. For it
* Juvenal, ii. 3.
'Sibylline Oracles, viii. 169. "We think that no one will be con-
vinced that Melanchthon believed that this prophecy was published with
respect to the Emperor himself, and that he quoted it for the purpose of
showing how it had now been fulfilled. He only applies the prophecy to
the Emperor, .... that he is an Emperor of such chastity as is pre^
dieted," etc. Walch's Introduction, p. 467.
^48 THE APOLOGY OF THE AUGSBUEG CONFESSION.
produces infinite scandals, sins and corruption of public morals.
Our other controversies need some discussion by the doctors ; in
this, the subject is so manifest in both parts, that it requires no
discussion. It only requires as judge a man that is honest and
fears God. And although the manifest truth is defended by
007 us, yet the adversaries have devised certain reproaches for
satirizing our arguments.
First, Genesis (1 : 28) teaches that men were created to be j
fruitful, and that one sex in a proper way should desire the
other. For we are speaking not of concupiscence, which is sin,
but of that appetite which was to have been in nature in its in-
tegrity, which they call physical love. And this love of one
sex for the other is truly a divine ordinance. But since this
ordinance of God cannot be removed without an extraordinary
work of God, it follows that the right to contract marriage can-
not be removed by statutes or vows.
The adversaries cavil at these arguments ; they say that in 8
the beginning the commandment was given to replenish the
earth, but that now since the earth has been replenished, mar-
riage is not commanded. See how wisely they judge ! The
nature of men is so formed by the Word of God, that it is
fruitful not only in the beginning of the creation, but as long
as this nature of our bodies exists; just as the earth became
fruitful by the Word (Gen. 1:11): " Let the earth bring forth
grass, yielding seed.'' Because of this ordinance, the earth not
only commenced in the beginning to bring forth plants, but the
fields are clothed every year as long as this nature of bodies
exists. Therefore, just as by human laws the nature of the
earth cannot be changed, so, without a special work of God,
the nature of man can be changed neither by vows nor by hu-
man law.
Secondly. And because this creation or divine ordinance in man 9
is a natural right, jurists have accordingly said wisely and cor-
rectly that the union of male and female belongs to natural right.
But since natural right is immutable, the right to contract mar-
riage must always remain. For where nature does not change,
that ordinance also with which God has endowed nature does
not change, and cannot be removed by human laws. Therefore ic
it is ridiculous for the adversaries to prate that marriage was
23g commanded in the beginning, but is not now. This is the
same as if they would say : Formerly when men were
born, they brought with them sex ; now they do not. For-
merly when they were born, they brought with them natural
right, now they do not.* No cunning craftsman (Faber) could
* Luther in copy of edition of 1531-34 sent him by Melanchthon wrote ;
* And it follows at the same time, that as long as the earth is replenished
Ch. XI., Art. XXIII. THE MAKRIAGE OF PRIESTS. 249
think otherwise^ than that these absurdities were devised to
elude a right of nature. Therefore let this lemain in the case ii
which both Scripture teaches and the jurist says wisely, viz.
that the union of male and female belongs to natural right.
Moreover a natural right is truly a divine right, because it is 12
an ordinance divinely impressed upon nature. But inasmuch
as this right cannot be changed without an extraordinary work
of God, it is necessary that the right to contract marriage re-
mains, because the natural desire of sex for sex is an ordinance
of God in nature, and for this reason is a right ; otherwise why
would both sexes have been created? And we are speaking, as 13
it has been said above, not of concupiscence, which is sin, but
of that desire which they call physical love [which would have
existed between man and woman even though their nature had
remained pure], which concupiscence has not removed from na-
ture, but inflames, so that now it has greater need of a remedy,
and marriage is necessary not only for the sake of procreation,
but also as a remedy [to guard against sins]. These things are
clear, and so well established that they can in no way be over-
thrown.
Thirdly. Paul says (1 Cor. 7:2): "To avoid fornication, let 14
every man have his own wife." This now is an express com-
mand pertaining to all who are not fit for celibacy. The ad- 15
versaries ask that a commandment be shown them which com-
mands priests to marry .^ As though priests are not men ! We
judge indeed that the things which we maintain concerning hu-
man nature in general pertain also to priests. Does not Paul 16
here command those who have not the gift of continence to
marry ? For he interprets himself a little after when he says
00 q (v. 9) : " It is better to marry than to burn." And Christ
has clearly said (Matt. 19 : 11) : "All men cannot receive
this saying, save they to whom it is given." Because now, since
sin, these two things concur, viz. natural appetite and concupis-
cence, which inflames the natural appetite, so that there is more
need of marriage than in nature in its integrity ; Paul accord-
ingly speaks of marriage as a remedy, and on account of these
flarues commands to marry. Neither can any human authority,
any law, any vows remove this declaration : " It is better to
marry than to burn ;" because they do not remove the nature
all men ought to refrain from marriage until the earth be made empty by
death for future marriages."
* By these words, which are wanting in the German, John Fabeb, the
chief composer of the Confutation, is attacked.
' Luther wrote on the margin of his copy : " Show also the com-
mandment which declares that it is not lawful for priests to have
irives."
83
250 THE APOLOGY OF THE AUGSBUEG CONFESSION
or concupiscence. Therefore all who burn, retain the right to i;
marry. By this commandment of Paul : " To avoid fornica-
tion, let every man have his own wife," all are held bound who
do not truly keep themselves continent ; the decision concern-
ing which pertains to the conscience of each one.
For as they here give the command to seek continence of God, i8
and to weaken the body by labors and hunger, why do they not
proclaim these magnificent commandments to themselves ? But,
as we have said above, the adversaries are only playing; they
are doing nothing seriously. If continence were possible to all, 19
it would not require a peculiar gift. But Christ shows that it
has need of a peculiar gift ; wherefore it does not belong to all.
God wishes the rest to use the common law of nature, which he
has instituted. For God does not wish his ordinances, his crea-
tions to be despised. He wishes men to be chaste in the use
of the remedy divinely presented, just as he wishes to nourish
our life, if we use food and drink. Gerson also testifies that 20
there have been many good men who endeavored to subdue the
body, and yet made little progress. Accordingly Ambrose is
right in saying : " Virginity alone is such a thing as can be
recommended, but cannot be commanded ;" it is a matter of
vow rather than of precept. If any one here would raise the 21
objection that Christ praises those " which have made them-
selves eunuchs for the kingdom of heaven's sake'' (Matt. 19 ;
12), let him also consider this, that he is praising such as have
the gift of continence ; for, on this account, he adds : " He that
ifl able to receive it, let him receive it." For an impure con- 22
tinence [such as there is in monasteries and cloisters] does not
please Christ. We also praise true continence. But now we
are disputing concerning the Law, and concerning those who
do not have the gift of continence. The matter ought to be
left free, and through this Law snares ought not to be cast upon
the weak.
FouHhly. The pontifical law differs from the canons of the 23
Councils. For the ancient canons do not prohibit marriage,
neither do they dissolve marriages that have been contracted,
even if they remove from the administration of their office
040 those who have contracted them in the ministry. At those
times this dismissal was an act of kindness. But the
new canons which have been framed in the Synods, but have
been made according to the private judgment of the popes,
both prohibit the contraction of marriages, and dissolve them
when contracted; and this is to be done openly, contrary
to the command of Christ (Matt. 19:6): "What God halh
joined together, let no man put asunder." In the Confutation 24
the advei-saries exclaim that celibacy has been commanded by
the Councils. We do not find fault with the decrees of the
Ch. XI., Art. XXIII. THE MAERIAGE OF PRIESTS. 251
Councils ; for, under a certain condition, these allow marriage,
but we find fault with the laws which, since the ancient Synods,
the popes of Rome have framed contrary to the authority of
the Synods. The popes despise the authority of the Synods,
just as much as they wish it to appear holy to others. There- 25
fore this law concerning perpetual celibacy is peculiar to this
new pontifical government. Nor is it without a reason. For
Daniel (11 : 37) ascribes to the kingdom of Antichrist this
mark, viz. the contempt of women.
Fifthly. Although the adversaries do not defend the Law be- 26
cause of superstition, since they see tnat it is not generally ob-
served, nevertheless they diffuse superstitious opinions, while
they give a pretext of religion. They proclaim that they re-
quire celibacy, because it is purity ; as though marriage were
impurity and a sin, or as though celibacy merited justification
more than does marriage. And to this end they cite the cere- 27
monies of the Mosaic Law, because, since, under the Law, the
priests, at the time of ministering, were separated from their
wives ; the priest in the New Testament, inasmuch as he ought
always to pray, ought always to practise continence. This silly
comparison is presented as a proof which should compel priests
to perpetual celibacy, although indeed in this comparison mar-
riage is allowed, only, in the time of ministering, its use is in-
terdicted. And it is one thing to pray ; another, to minister.
The saints prayed even when they did not exercise the pub-
lic ministry, nor did conjugal intercourse hinder them from
praying.
But we will reply, in order, to these figments. In the first 28
^^Jy* place it is necessary for the adversaries to acknowledge
this, viz. that in believers, marriage is pure because it has
been sanctified by the Word of God, i. e. it is a matter that is
permitted and approved by the Word of God, as Scripture
abundantly testifies. For Christ calls marriage a divine union, 29
when he says (Matt. 19:6); " What God hath joined together.''
And Paul says of marriage, of meats and similar things (1 Tim. 30
4:5): "It is sanctified by the Word of God and prayer," i. e.
by the Word, by which consciences become certain that God
approves; and by prayer, L e. by faith which used it with
thanksgiving as a gift of God.- Likewise (1 Cor. 7 : 14) : 31
" The unbelieving husband is sanctified by the wife," etc., i, e.
the use of marriage is permitted and holy on account of faith
in Christ, just as it is permitted to use meat, etc. Likewise (1 3a
Tim. 2 : 15) : " She shall be saved in child-bearing," etc. If
the adversaries could produc^e such a passage concerning celi-
bacy, then indeed they would celebrate a wonderful triumph.
Paul says that woman is saved by child-bearing. What more
excellent could be said against the hypocrisy of celibacy than
252 THE APOLOGY OF THE AUGSBURG CONFESSION.
that woman is saved by the conjugal works themselves, by conju-
^1 intercourse, by bearing children and the other duties ? But
what does St. Paul mean ? Let the reader observe that fait h
is added, and that domestic duties without faith are not praised.
" If they continue,'^ he says, " in faith." For he speaks of the
whole class of mothers. Therefore he requires especially faith
[that they should have God's Word and be believing], by
which woman receives the remission of sins and justification.
Then he adds a particular work of the calling, just as in every
man a good work of a particular calling ought to follow faith.
This work pleases God on account of faith. Thus the duties
of the woman please God on account of faith, and the believ-
ing woman is saved who, in such duties, devoutly serves her
calling.
These testimonies teach that marriage is a lawful [a holy 33
and Christian] thing. If therefore purity signifies that which
has been allowed and approved before God, marriages are pure,
because they have been approved by the Word of God. And 34
Paul says of lawful things (Tit. 1:15): " Unto the pure all
things are pure," i. e. to those who believe in Christ and are
righteous by faith. Therefore as virginity is impure in the
godless, so in the godly marriage is pure, on account of the
Word of God and Siith.
2^2 Again. If purity is properly opposed to concupiscence, 35
it signifies purity of heart, i. e. mortified concupiscence,
because the Law does not prohibit marriage, but concupiscence,
adultery, licentiousness. Therefore celibacy is not purity.
For there may be greater purity of heart in a married man, as
in Abraham or Jacob, than in most of those who are even truly
continent [who even, according to bodily purity, really main-
tain their chastity].
Lastly. If they understand that celibacy is purity in the 3^
sense that it merits justification more than does marriage, we
most emphatically contradict it. For we are justified neither
on account of virginity, nor on account of marriage, but freely
for Christ's sake, when we believe that for his sake God is
propitious to us. Here perhaps they will exclaim, that, in the 37
manner of Jovinian, marriage is made equal to virginity. But,
on account of such clamors, we will not reject the truth con-
cerning the righteousness of faith, which we have above ex-
plained. Nevertheless we do not make virginity and marriage 38
equal. For just as one gift surpasses another, as prophecy sur-
passes eloquence, the science of military affairs surpasses agri-
culture, and eloquence surpasses architecture ; so virginity is a
more excellent gift than marriage. And nevertheless, just 3339
an orator is not more righteous before God because of his elo-
quence, than an architect because of his skill in architecture,
Ch. XI., Art. XXIII. THE MARRIAGE OF PRIE&TS. 263
so a virgin does not merit justification by virginity, more than
a married person merits it by conjugal duties, but each one
ought faithfully to serve in his own gift, and to believe that for
Christ's sake he receives the remission of sins, and is accounted
righteous by faith before God.
Neither does Christ or Paul praise virginity for justifying, but 43
because it is freer and less distracted with domestic occupations,
in praying, teaching, serving. For this reason, Paul says (1
Cor. 7 : 32) : " He that is unmarried careth for the things
which belong to the Lord." Therefore virginity is praised on
account of meditation and study. Thus Christ does not simply
praise those " who make themselves eunuchs," but adds, " for
the kingdom of heaven's sake," i. e, that they may have leisure
to learn or teach the Gospel, for he does not say that virginity
merits the remission of sins or salvation.
oAo To the examples of the Levitical priests we have re- 41
plied that they do not establish the duty of imposing per-
petual celibacy upon the priests. In the second place, the
Levitical* impurities are not to be transferred to us. Then
intercourse was an impurity contrary to the Law. Now it is
not impurity, because Paul says (Tit. 1:15): " Unto the pure
all thmgs are pure." For the Gos])el frees us from these Le-
vitical impurities [from all the ceremonies of Moses, and not
alone from the laws concerning uncleanness]. And if any one 43
defends the law of celibacy with the design to burden con-
sciences by these Levitical observances, we must strive against
this, just as the apostles in Acts 15:10 sqq. strove against
those who required circumcision and endeavored to impose the
Law of Moses upon Christians.
Yet, in the mean while, good men will know how to control 43
the use of marriage, especially when they are occupied with
public offices, which often indeed give good men so much labor
as to expel all domestic thoughts from their minds. Good men
know also this, that Paul (1 Thess. 4 : 4) commands that every
one possess his vessel in sanctification. They know likewise
that they must sometimes retire, in order that there may be
leisure for prayer ; but Paul does not wish this to be perpetual
(1 Cor. 7 : 5). Now such continence is easy to those who are 44
good and occupied. But this great crowd of unemployed
priests which is in the fraternities cannot afford, in this volup-
tuousness, even this Levitical continence, as the facts show.
And the lines are well known :
Desidium puer ille sequi solet, odit agentes, etc.
The boy accustomed to pursue a slothful life hates those who are busy.
Many heretics who have incorrectly understood the Law of 4s
254 THE APOLOGY OF THE AUGSBUKG CONFESSIOx^.
Moses, have treated marriage with contempt/ among whom,
nevertheless, celibacy has obtained extraordinary admiration.
And Epiphanius complains that, by this commendation espe-
cially, the Encratites captured the minds of the unwary. They
abstained from wine e^ en in the Lord's Supper, they abstained
from the flesh of all animals, in which they surpassed the
Dominican brethren, who lived upon fish. They abstained also
from marriage ; and just this obtained the chief admiration.
These works, these services, they thought, merited grace more
than the use of wine and flesh, and than marriage, which seemed
to be a profane and unclean matter, and which scarcely could
please God, even though it were not altogether condemned.
nAA Paul to the Colossians (2: 18) greatly disapproves the 46
worshipping of angels. For when men believe that they*
are pure and righteous on account of such hypocrisy, they sup-
press the knowledge of Christ, and suppress also the know-
ledge of God's gifts and commandments. For God wishes us 47
to use his gifts in a godly way. And we could mention exam-
ples where certain godly consciences were greatly disturbed on
account of the lawful use of marriage. This evil was derived
from the opinions of monks superstitiously praising celibacy
[and proclaiming the marriage estate as a life that would be a
great obstacle to salvation, and full of sins]. Nevertheless^ we 48
do not find fault with temperance or continence, but we have
above said that exercises and mortifications of the body are
necessary. We indeed deny that confidence should be placed
in certain observances, as though they made righteous. And 49
* Var. continues : As were the Encratites, of whom we have spoken
above. And it is evident that the monks were accustomed to spread
abroad superstitious declarations here and there concerning celibacy,
which disturbed many devout consciences with reference to the lawful
use of marriage. Neither would it be difficult for us to recount examples.
For although, on account of procreation, they did not entirely condemn
marriage, yet they found fault with it as a kind of life which scarcely ever
pleased God, or certainly would not please him except on account of pro-
creation. But they extolled celibacy as though it were an angelic mode
of life, proclaimed that it was a sacrifice most grateful to God, that it
merited the remission of sins, merited eminent rewards, bore fruit a hun-
dred-fold, and infinite other things. Paul to the Col., etc. (§ 46).
'Var. continues: That they are accounted righteous because of such
observances, and not because of Christ ; then they suppress the knowledge
of God's commands, when in addition to God's commands new services
are devised, and preferred to God's commands. Wherefore these super-
stitious persuasions concerning celibacy must be constantly resisted in the
Church, both to the end that godly consciences may know that marriage
is pleas:iig to God, and may understand what kind of services God ap-
proves. But the adversaries, sq. (§ 60). • Germ, omits g^ 48 and 49.
Ch. XL, Art. XXIII. THE MAKKIAGE OF PRIESTS. 255
Epiphanius has elegantly said that these observances ought to be
praised did ttju iyxptirecav xal dcd ttju KoXereiaVj i. e, for restrain-
ing the body or on account of public morals; just as certain
rites were instituted for instructing the ignorant, and not as
services tha. justify.
But it is not through superstition that our adversaries re- 5c
quire celibacy, for they know that chastity is not ordinarily af-
forded. But they feign superstitious opinions, so as to delude
the ignorant. They are therefore more worthy of hatred than
the Encratites, who seem to have erred by a kind of religion ;
these Sardanapali [Epicureans] designedly misuse the pretext
of religion.
Sixthly. Although we have given so many reasons for disap- 51
proving the law of perpetual celibacy, yet, besides these, dan-
gers to souls and public scandals also are added, which even
though the law were not unjust, ought to deter good men from
approving such a burden as has destroyed innumerable souls.
For a long time all good men have complained of this bur- 52
den, either on their own account, or on account of others, whom
they saw to be in danger, but no popes give ear to these com-
plaints. Neither is it doubtful how greatly injurious to public
morals this is, and what vices and shameful lusts it has pro-
duced. The Roman satires are extant. In these Rome still
"recognizes and reads its own morals."
nA^ Thus God avenges the contempt of his own gift and 53
ordinance in those who prohibit marriage. But since the
custom in regard to other laws was that they should be changed
if manifest utility would advise it, why is the same not done
with respect to this law, in which so many weighty reasons con-
cur, especially in these last times, why a change ought to be
made? Nature is growing old and is gradually becoming
weaker,* and vices are increasing; wherefore the remedies
divinely given ought to be employed. We see what vice it 54
was which God denounced before the flood, what he denounced
before the burning of the five cities. Similar vices have pre-
ceded the destruction of many other cities, as of Sybaris and
Rome. And in these there has been presented an image of
the times which will be next to the end of things. Accord- 55
ingly, at this time, marriage ought to have been especially de-
fended by the most severe laws and institutions, and men ought
to have been invited to marriage. This duty pertains to the
magistrates, who ought to maintain public discipline. [God has
now so blinded the world that adultery and fornication are per-
mitted almost without punishment; on the contrary, punish-
ment is inflicted on account of marriage. Is not this terrible
* Cf. Aug. Conf., xxiii.: 14.
256 THE APOLOGY OF THE AUGSBURG CONFESSION.
to hear?] Meanwhile the teachers of the Gospel should do
both; they should exhort incontinent men to marriage, and
should exhort others not to despise the gift of continence.
The popes daily dispense and daily change other laws which 56
Are most excellent, yet, in regard to this one law of celibacy
they are immovable as iron, and inexorable, although indeed it
is manifest that this belongs absolutely to human law. And 57
they are now making this law more grievous in many ways.
The canon^ bids them suspend priests ; they suspend them not
from office, but from trees. They cruelly kill many men for
nothing but mairiage. And these very murders show that this 58
law is a doctrine of demons.^ For since the devil is a mur-
derer, he defends his law by these murders. *
We know that there is some complaint in regard to schism, 59
because we seem to have separated from those who are thought
04/, to be regular bishops. But our consciences are very secure,
since we know that, as we most earnestly desire to estab-
lish harmony, we cannot please the adversaries unless we cast
away manifest truth, and then agree with these very men in
being willing to defend tliis unjust law, to dissolve marriages
that have been contracted, to put to death priests if they do not
obey, to drive poor women and fatherless children into exile
But since it is well established that these conditions are dis-
pleasing to God, we can in no way grieve that we have no alli-
ance with the multitude of murderers among the adversaries.
B. Of the Arguments of the Adversaries,
We have explained the reasons why we cannot assent with a 60
good conscience to the adversaries when they defend the pontif-
ical law concerning perpetual celibacy, because it conflicts with
divine and natural law and is at variance with the canons them-
selves;* and is superstitious and full of danger; and, lastly,
because the entire matter has been feigned. For the law is
enacted not for the sake of religion, but for the sake of domin-
ion, and the pretext of religion is wickedly given this. Neither
can anything be produced by sane men against these most firmly
established reasons. The Gospel allows marriage to those to 61
whom it is necessary. Nevertheless it does not compel those to
marry who can be continent, provided they be truly continent.
We hold that this liberty should also be conceded to the priests,
nor do we wish to compel any one by force to celibacy, nor to
dissolve marriages that have been contracted.
* Canon of First Council of New Caesarea (a. d. 314), recorded in De
eret Orat., P. I., dist. 28, c 9. German omits.
* See 1 Tim. 4:1,3.
* See Decret. Grot., P. I., dist. 31, cans. 12, 13.
Ch. XI., Art. XXIII. THE MAKKIAGE OF rRIESTH. 257
We have also indicated incidentally, while we have recounted 62
our arguments, how the adversaries cavil at several; and we
have explained away these false accusations. Now we will re-
late as briefly as possible with what important reasons they de-
fend the law.
First, they say that it has been revealed by God. You see 63
the extreme impudence of these sorry fellows. They dare to
affirm that the law of perpetual celibacy has been divinely re-
vealed, although it is contrary to manifest testimonies of Scrip-
ture, which command that to avoid fornication each one should
have his own wife (1 Cor. 7:2); which likewise forbid to dis-
solve marriages that have been contracted (cf. Matt. 5 : 32 ;
19:6; 1 Cor. 7 : 27). Paul teaches what an author such a
law was to have when he calls it a doctrine of demons (1 Tim.
4:1). And the fruits show their author, viz. so many mons-
trous lusts and so many murders which are now committed
under the pretext of that law.
Q-- The second argument of the adversaries is that the 64
priests ought to be pure, according to Isa. 62 : 11 : "Be
ye clean that bear the vessels of the Lord." And they cite
many things to this effect. We have above removed the reason
which they display as especially specious. For we have said
that virginity without faith is not purity before God, and mar-
riage, on account of faith, is pure, according to Tit. 1 : 15:
" Unto the pure, all things are pure.'' We have said also this,
that outward purity and the ceremonies of the Law are not to
be transferred hither, because the Gospel requires purity of
heart, and does not require the ceremonies of the Law. And
it may be that the heart of a husband, as of Abraham or Jacob,
who were polygamists, may be pure, and may burn less with
lusts than that of many virgins who are even truly continent *
What Isaiah indeed says : " Be ye clean that bear the vessels
of the Lord," ought to be understood as referring to cleanness
of heart, and to the entire repentance. Besides, the saints will 65
know by external use how far it is profitable to restrain the use
of marriage, and as Paul says (1 Thess. 4 : 4), "to possess his
vessel in sanctification." Lastly, since marriage is pure, it is 66
rightly said to those who are not continent in celibacy that they
should marry wives, in order to be pure. Thus the same law :
" Be ye clean that bear the vessels of the Lord," commands
that impure bachelors become pure husbands.
The third argument is horrible, viz. that the marriage of 67
priests is the heresy of Jovinian. Good words ! This is a new
3rime, that marriage is a heresy ! In the time of Jovinian the
world had not as yet known the law concerning perpetual celi-
» Cf. 2 85.
S3
268 THE APOLOGY^ Ol-* THE AUGSBUKG CONFESSION.
bacy. Therefore it is an impudent falsehood that the marriage
of priests is the heresy of Jovinian, or that such marriage was
then condemned by the Church. In such passages we can see 6?
what design the adversaries had in writing the Confutation.
They judged that the ignorant would be thus most easily ex-
cited, if they would frequently hear the reproach of heresy ; if
they would imagine that our cause had been despatched and
condemned by many previous decisions of the Church. Thus
they frequently cite falsely the judgment of the Church. Be-
cause they are not ignorant of this, they were unwilling to ex-
hibit to us a copy of their Apology,^ lest this falsehood and
these reproaches might be exposed. Our opinion as to what 69
indeed pertains to the case of Jovinian, concerning the compari-
son of virginity and marriage, we have above expressed. For
we do not make marriage and virginity equal, although neither
virginity nor marriage merits justification.
njto By such false arguments they defend a law that is god- 70
less and destructive to good morals. By such reasons,
they set the minds of princes firmly against God's judgment,
in which God will call them to account as to why they have
dissolved marriages, and why they have tortured and killed
priests. For do not doubt but that, as the blood of dead Abel
cried out (Gen. 4 : 10), so the blood of many good men, against
whom they have unjustly raged, will also cry out. And Goc
will avenge this cruelty ; there you will discover how empty
are these reasons of the adversaries, and you will perceive that
in God's judgment no calumnies against God's Word remain
standing, as Isaiah says (40 : 6) : " All flesh is grass, and all the
goodliness thereof is as the flower of the field." [That their
arguments are straw and hay, and God a consuming fire, before
whom nothing but God's Word can abide, 1 Pet. 1 : 24.]
Whatever will happen, our princes will be able to console 71
themselves with the consciousness of right counsels, because
ven though the priests would have done wrong in contracting
marriages, yet this disruption of marriages, these proscriptions,
and this cruelty, are manifestly contrary to the will and Word
of God. Neither does novelty or dissent delight our princes,
but to the Word of God more regard must be paid, especially
in a matter that is not doubtful, than to all other things.
* Apology, Preface, § 2.
Ch. XII., Art. XXIV. THE MASS.
269
CHAPTER XII.
Article XXIV.
Oj the Mass.
\ K the beginning we must again make the preliminary state- i
meiit that we do not abolish the Mass, but religiously maintain
and defend it. For among us masses are performed every
Lord's Day and on the other festivals, in which the sacrament
is offered to those who wish to use it, after they have been ex-
amined and absolved. And the usual public ceremonies are
observed, the series of lessons, of prayers, vestments and other
like things.
nAQ The adversaries have a long declamation concerning the 2
use of the Latin language in the Mass, in which they ab-
surdly trifle as to how it would profit a hearer untaught in the
faith of the Church to hear Mass that is not understood. They
evidently imagine that the mere work of hearing is a service,
that it profits without being understood. We are unwilling to 3
malignantly pursue these things, but we leave them to the judg-
ment of the reader. We mention them only for the purpose
of stating, in passing, that even among us the Latin lessons
and prayers are retained.
Since ceremonies, however, ought to be observed both to
teach men Scripture, and that those, admonished by the Word,
may conceive faith and fear, and thus that they also may pray
(for these are the designs of ceremonies) ; we retain the Latin
language on account of those who are learning and understand
Latin, and we mingle with it German hymns, in order that
the people also may have something to learn, and by which
faith and fear may be called forth. This custom has always 4
existed in the churches. For although some more frequently,
and others more rarely, mingled German hymns, nevertheless
the people almost everywhere sang in their own tongue. It 5
has indeed nowhere been written or represented that the act
of hearing lessons not understood profits men, or that cere-
monies profit, not because they teach or admonish, but ex opere
operatOj because they are thus performed or are looked upon.
Away with such pharisaic opinions!
The fact that we hold only Public or Common Mass is no 6
offence against the Catholic Church. For in the Greek churches
even to-day private masses are not held, but there is only a
public mass, and that on the Lord's Day and festivals. In the
Parallel Passages. — Augsburg Confession, Art. xxiv. ; Smalciald Articles,
Part ii., Art. 11. ; Formula of Concord, Epitome, vii. : 21 aq. Cf. Toi^u Arti'
des, xvi.
260 THE APOLOGY OF THE AUGSBURG CONFESSIOJS.
monasteries, daily Mass is held, but this is only public. These
are the traces of former customs. For nowhere do the ancient
writers before Gregory make mention of private masses. We 7
now omit noticing the nature of their origin. It is evident
that after the mendicant monks began to prevail, from most
false opinions and on account of gain they were so increased
that all good men for a long time desired some limit to this
thing. Although St. Francis wished to provide aright for this
matter, as he decided that each fraternity should be content with
a single common Mass daily, afterwards this was changed,
either by superstition or for the sake of gain. Thus where it 8
it is of advantage, they themselves change the institutions of
the Fathers ; and afterwards they cite against us the authority
of the Fathers. Epiphanius writes that in Asia the commu-
nion was celebrated three times a week, and that there were no
daily masses. And indeed he says that this custom was handed
down from the apostles. For he speaks thus: "Assemblies
for communion were appointed by the apostles to be held on
the fourth day, on Sabbath eve, and the Lord's Day."
acn Moreover, although the adversaries collect many testi- 9
monies on this topic to prove that the Mass is a sacrifice,
yet this great tumult of words will be quieted when the single
reply is advanced, that this long line of authorities, reasons and
testimonies does not prove however that the Mass confers grace
ex opere operatOy or that, when applied on behalf of others, it
merits for them the remission of venial and mortal sins, of
guilt and punishment. This one reply overthrows all things
to which the adversaries object, not only in this Confutation,
but in all writings which they have published concerning the
Mass.
And this is the state of the case of which our readers are to ic
be admonished as ^schines admonished the judges, that just as
boxers contend with one another for their position, so they
should stri' ^e with their adversary concerning the state of the
controversy, and not permit him to wander beyond the case.
In the same manner our adversaries ought to be here compelled
to speak on the subject presented. And when the state of the
controversy has been thoroughly understood, a decision con-
cerning the arguments on both sides will be very easy.
For in our Confession^ we have shown that we hold that the 11
lord's Supper does not confer grace ex opere operato, and that,
when applied on behalf of others alive or dead, it does not
merit for them ex opere operato the remission of sins, of guilt
or of punishment. And of this position a clear and firm proof 11
exists in that it is impossible to obtain the remission of our sins
* Augsburg Confession, xxiv. : 21-28.
Ch. XII., Art. XXIV. THE MASS. 261
on account of our own work ex opere operato, but the terrors of
rfin and death must be overcome by faith when we comfort our
hearts with the knowledge of Christ, and believe that for
Christ's sake we are forgiven, and that the merits and right-
eousness of Christ are granted us (Rom. 5:1): "Being justi-
fied by faith, we have peace.'' These things are so sure and so
firm, that they can stand against all the gates of hell,
or^ If we had to speak only so far as it is necessary, the 13
case has already been stated. For no sane man can ap-
prove that pharisaic and heathen opinion concerning the opiis
opet-atum. And nevertheless this opinion inheres in the people,
and has increased infinitely the number of masses. For masses
are purchased to appease God's wrath, and by this work they
wish to obtain the remission of guilt and of punishment ; they
wish to procure whatever is necessary in every kind of life
[health, riches, prosperity and success in business] ; they wish
even to liberate the dead. Monks and sophists in the Church
have taught this pharisaic opinion.
But although our case has already been stated, yet because 14
the adversaries foolishly pervert many passages of Scripture to
the defence of their errors, we will add a few things to this
topic. In the Confutation they have said many things con-
cerning "sacrifice," although in our Confession we purposely
avoided this term on account of its ambiguity. We have set
forth what those persons whose abuses we condemn now under-
stand as a sacrifice. Now in order to explain the passages of
Scripture that have been wickedly perverted, it is necessary in
the beginning to set forth what a sacrifice is. Already for an 15
entire period of ten years the adversaries have published al-
most infinite volumes concerning sacrifice, neither has any of
them thus far given a definition of sacrifice. They only ap-
propriate the name " sacrifices " either from the Scriptures or
the Fathers [and where they find it in the Concordances of the
Bible, apply it here whether it fit or not]. Afterward they
append their own dreams, as though indeed a sacrifice signifies
whatever pleases them.
A. }\^at a Saciifice ts, and what are the Species of Saci'ijice,
Socrates in the Phwdrus of Plato says, that he is especially 16
fond of divisions, because, without these, nothing can either be
explained or understood in speaking, and if he would discover
any one skilful in making divisions, he says that he attends
and follows his footsteps as those of a god. And he instructs
the one dividing to separate the members in their very joints,
in order that he may not, after the manner of an unskilful
butcher, break to pieces some member. But the advTsaiies
262 THE APOLOGY OF THE AUGSBUEG CONFESSION.
wonderfully despise these precepts, and according to Plato are
truly xaxot fidyeepot (poor butchers), since they break the mem-
oro bers of "sacrifice," as can be understood when we have
enumerated the species of sacrifice. Theologians are rightly i;
accustomed to distinguish betw^een a sacrament and a sacrifice.
Therefore let the genus comprehending both of these be either
a ceremony or a sacred work. A sacrament is a ceremony or i8
work, in which God presents to us that which the promise an-
nexed to the ceremony ofiers, as baptism is a work, not which
we offer to God, but in which God baptizes us, i, e, a minister
in the place of God ; and God here offers and presents the re-
mission of sins, etc., according to the promise (Mark 16 : 16) :
" He that believeth and is baptized shall be saved." A sacri-
fice, on the contrary, is a ceremony or work which we render
God in order to afford him honor.
Moreover the proximate species of sacrifice are two, and 19
there are no more. One is t\iQ propitiatory sacrifice, i. e. a work
which makes satisfaction for guilt and punishment, i, e. one that
reconciles God, or appeases God's wrath, or which merits the
remission of sins for others. Another species is the eucharistic
sacrifice, which does not merit the remission of sins or reconcil-
iation, but is rendered by those who have been reconciled, in order
that we may give thanks or return gratitude for the remission
of sins that has been received, or for other benefits received.
These two species of sacrifice we ought especially to have in 2c
view and placed before the eyes in this controversy and in many
other discussions ; and especial care must be taken lest they be
confounded. But if the limits of this book would suffer it, we
would add the reasons for this division. For it has many testi-
monies in the Epistle to the Hebrews and elsewhere. And all 21
Levitical sacrifices can be referred to these members as to theii
own homes. For in the Law certain propitiatory sacrifices
were named on account of their signification or similitude, and
not because they merited the remission of sins before God ; but
because they merited the remission of sins according to the
righteousness of the Law, in order that those for whom they
were made might not be excluded from that commonwealth
[from the people of Israel]. Therefore they were called sin-
offerings, trespass-offerings, burnt-offerings. Whereas the eu-
charistic sacrifices were the oblation, the drink-offering, thank^
offerings, first-fruits, tithes.
But in fact there has been only one propitiatory sacrifice in 27
the world, viz. the death of Christ, as the Epistle to the He-
brews teaches, which says (10 : 4) : " It is not possible that the
blood of bulls and of goats should take away sins." And a
little after, of the will of Christ, v. 10: ''By the which will
we are sanctified by the offering of the body of Jesus Christ
Ch. XIL, Art. XXIV. THE MASS. 262
once for all.'' And Isaiah interprets the Law, in order that 23
oro we may know that the death of Christ is truly a satisfac-
tion for our sins, or expiation, and that the ceremonies of
the Law are not ; wherefore he says (53 : 10) : " When thou
shalt make his soul an offering for sin, he will see his seed," etc.
For the word employed here, niyx, signifies a victim for trans-
gression ; which signified in the Law that a Victim was to come
to make satisfaction for our sins and reconcile God, in order
that men might know that God wishes to be reconciled to us,
not on account of our own righteousnesses, but on account of the
merits of another, viz. of Christ. Paul interprets the same
word Dtyx as sin, Rom. 8:3: " For sin condemned sin,'' i. e. he
punished sin for sin, i. e. by a victim for sin. The significance
of the word can be the more easily understood from the cus-
toms of the heathen, which we see have been received from the
misunderstood expressions of the Fathers. The Latins called
a victim which, in great calamities where God seemed to be
especially enraged, was offered to appease God's wrath, a piacu-
lum, and they sometimes sacrificed human victims, perhaps be-
cause they had heard that a human victim would appease God
for the entire human race. The Greeks sometimes called them
xaddpfiara and sometimes neptipijfjiaxa. Isaiah and Paul, there-
fore, mean that Christ became a victim, i. e. an expiation, that
by his merits, and not by our own, God might be reconciled.
Therefore let this remain in the case, viz. that the death of 24
Christ alone is truly a propitiatory sacrifice. For the Levit-
ical propitiatory sacrifices were so called only to signify a future
expiation. Besides, on account of a certain resemblance, they
were satisfactions redeeming the righteousness of the Law, lest
those persons who sinned should be excluded from the common-
wealth. But after the Gospel has been revealed they ought to
cease ; and as they ought to cease in the revelation of the Gos-
pel, they are not truly propitiations, since the Gospel was prom-
ised in order to set forth a propitiation.
Now the rest are eucharistic sacrifices, which are called sacri-25
fices of praise (Lev. 3 : 1 sq. ; 7 : 11 sq. ; Ps. 56 : 12 sq.), viz.
the preaching of the Gospel, faith, prayer, thanksgiving, con-
fession, the afilictions of saints, yea all good works of saints.
These sacrifices are not satisfactions for those making them,
or appliciible on behalf of others, so as to merit for these ex
opere operato the remission of sins or reconciliation. For they
are made by those who have been reconciled. And such are 26
the sacrifices of the New Testament, as Peter teaches (1 Ep. 2 :
5) : " An holy priesthood, to offer up spiritual sacrifices."
Spiritual* sacrifices, however, are contrasted not only with
* Genn. omits rest of |.
264 THE APOLOGY OF THE AUGSBURG CONFESSION.
those of cattle, but evea with human works offered ex opere
operato, because "spiritual" refers to the movements of the
Hoi J Ghost in us. Paul teaches the same thing (Rom. 12:1):
" Present your bodies a living sacrifice, holy, acceptable, which
is your reasonable service." "Reasonable service" signifies,
however, a service in which God is known, and apprehended
by the mind, as it is rendered by movements of fear and trust
towards God. Therefore it is opposed not only to the Levit-
ical ser\dce, in which cattle are slain, but also to a service in
which a work is imagined to be offered ex opere operato. The
Epistle to the Hebrews (13 : 15) teaches the same thing: "By
him, therefore, let us offer the sacrifice of praise to God con-
tinually ;" and he adds the interpretation, " that is, the fruit of
our lips, giving thanks to his name." He bids us offer praises,
i. e, prayer, thanksgiving, confession and the like. These avail
not ex opere operato j but on account of faith. This is taught
by the clause : " By him let us offer," i. e. by faith in Christ.
nrA In short, the worship of the New Testament is spiritual, 27
i. e. it is the righteousness of faith in the heart, and the
fruits of faith. It accordingly abolishes the Levitical services.
[In the New Testament no offering avails ex oper'e operato^ sine
bono motu utentis, i. e. on account of the work without a good
thought in the heart] And Christ says (John 4 : 23, 24) : " True
worshippers shall worship the Father in spirit and in truth ;
for the Father seeketh such to worship him. God is a Spirit ;
and they that worship him, must worship him in spirit and in
truth." This passage clearly condemns opinions concerning
sacrifices which they imagine avail ex opere operato^ and teaches
that men ought to worship " in spirit," i. e. with the dispo-
sitions of the heart and by faith. [The Jews also did not un-
derstand their ceremonies aright, and imagined that they were
righteous before God when they had wrought works ex opere
operato. Against this, the prophets contend with the greatest
earnestness.] Accordingly the prophets also in the Old Testa- 28
mciit condemn the opinion of the people concerning the opus
operatum, and teach the righteousne«s and sacrifices of the
Spirit. Jer. 7 : 22, 23 : " For I spake not unto your fathers,
noi commanded them, in the day that I brought them out of
the land of Egypt, concerning burnt-offerings, or sacrifices ; but
this thing commanded I them, saying, Obey my voice and 1
will be your God," etc. How do we suppose that the Jews re-
ceived this arraignment, which seems to conflict openly with
Moses ? For it was evident that God had given the fathers
commands concerning burnt-offerings and victims. But Jere-
miah condemns the opinion concerning sacrifices that God had
not delivered, viz. that these services should please him ex opere
opAra.0. But he adds concerning faith that God had command-
Ch. Xir., Art. XXIV. THE MASS. 265
ed this : " Hear me" i. e. believe me that I am your God ; that
I wish to become thus known when I pity and aid ; neither
have I need of your victims; believe that I wish to be God
the Justifier and Saviour, not on account of works, but on ac-
count of my word and promise ; truly and from the heart seek
and expect aid from me.
Ps. 49 (50 ; 13, 15), which rejects tlie victims and requires 29
prayer, also condemns the opinion concerning the opus opera-
turn : " Will I eat the flesh of bulls f' etc. " Call upon me in
the day of trouble ; . I will deliver thee, and thou shalt glorify
me." The Psalmist testifies that this is true service, that this
is true honor, if we call upon him from the heart.
Likewise Ps. 39 (40 : 6) : " Sacrifice and offering thou didst
not desire ; mine ears hast thou opened," i. e. thou hast offered
to me thy Word that I might hear it, and thou dost require
that I believe thy Word and thy promises, that thou truly de-
sirest to pity, to bring aid, etc. Likewise Ps. 50 (51 : 16, 17) :
Qt-tr " Thou delightest not in burnt-offering. The sacrifices of
God are a broken spirit ; a broken and a contrite heart, O
God, thou wilt not despise." Likewise Ps. 4 : 5 : " Offer the
sacrifices of righteousness, and put your trust [hope, F.] in the
Lord." He bids us hope, and says that this is a righteous sac-
rifice, signifying that other sacrifices are not true and righteous
sacrifices. And Ps. 115 (116 : 17): "I will offer to thee the •
sacrifices of thanksgiving, and will call upon the name of the
Lord." He calls invocation a sacrifice of thanksgiving.
But Scripture is full of such testimonies, which teach that 3c
sacrifices ex opere operato do not reconcile God. Accordingly
the New Testament, since Levitical services have been abro-
gated, teaches that new and pure sacrifices will be made, viz.
faith, prayer, thanksgiving, confession and the preaching of
the Gospel, afflictions on account of the Gospel, and the like.
And of these sacrifices Malachi speaks (1 : 11): "From the 31
rising of the sun, even unto the going down of the same, my
name shall be great among the Gentiles ; and in every place
incense shall be offered unto my name, and a pure offering."
The adversaries pervert this passage to the Mass, and quote the
authority of the Fathers. A reply, however, is easy, because as
they speak most particularly of the Mass, it does not follow
that the Mass justifies ex opere operato^ or that when applied to
others it merits the remission of sins, etc. The prophet says
nothing of those things which the monks and sophists impu-
dently fabricate. Besides the very words of the prophet ex- 33
press his meaning. For they first say this, viz. that "the
name of the Lord will be great." This is accomplished by the
preacLing of the Gos])el. For through this the name of Christ
s ma^ie known, and the mercy of the Father, promised in
%4
266 THE APOLOGY OF THE AUGSBURG CONFESSION.
Christ, is recognized. The preaching of the Gospel produces
faith in those who receive the Gospel. They call upon God,
they give thanks to God, they bear afflictions for their (confession,
they produce good works for the glory of Christ. Thus the name
of the Lord becomes great among the Gentiles. Therefore in-
cense and a pure offering signify not a ceremony ex opere opt-
rato [not the ceremony of the Mass alone], but all sacrifices
through which the name of the Lord becomes great, viz. faith,
invocation, the preaching of the Gospel, confession, etc. And 33
if any one desire " ceremony '' to be here included, we readily
concede it, provided he neither understand a ceremony alone,
nor teach that the ceremony profits ex opere operato. For just
as among the sacrifices of praise, i. e, among the praises of God,
we include the preaching of the Word, so the reception itself
of the Lord's Supper can be praise or thanksgiving; but it
does not justify ex opere operato; neither is it to be applied to
others so as to merit for them the remission of sins. But after-
while we will explain how even a ceremony is a sacrifice. Yet
25g as Malachi speaks of all the services of the New Testa-
ment, and not only of the Lord's Supper; likewise, as he
does not favor the pharisaic opinion of the opm operatum ; he
is not against us, but rather aids us. For he requires services
of the heart, through which the name of the Lord becomes
truly great.
Another passage also is cited from Malachi (3:3): " And he 34
shall purify the sons of Levi, and purge them as gold and sil-
ver, that they may offer unto the Lord an offering of right-
eousness." This passage clearly requires the sacrifices of the
righteous, and hence does not favor the opinion concerning the
opus operatum. But the sacrifices of the sons of Levi, i. e. of
those teaching in the New Testament, are the preaching of the
Gospel, and the good fruits of preaching, as Paul says (Rom.
15 : 16) : " Ministering the Gospel of God, that the offering up
of the Gentiles might be acceptable, being sanctified by the
Holy Ghost,'' i. e. that the Gentiles might be offerings accept-
able to God by faith, etc. For the slaying of victims signi-
fied in the Law both the death of Christ and the preaching of
the Gospel, by which this oldness of flesh should be mortified,
and the new and eternal life be begun in us.
But the adversaries everywhere pervert the name " sacrifice "
to the ceremony alone. They omit ih^ preaching of the Gos-
pel, faith, prayer, and similar things, although the ceremony
has been established on account of these, and the New Testa-
ment ought to have sacrifices of the heart, and not ceremonials
for sin that are to be performed after the manner of the Levit-
ical priesthood.
They cite also the "daily sacrifice" (cf. Ex. 29:38 sq.;35
Ch. XII., Art. XXIV. THE MASS. 26V
Dan. 8 : 11 sq. ; 12 : 11); as if just as in the Law there was
a daily sacrifice, so the Mass ought to be a daily sacrifice of the
New Testament. The adversaries have managed well if we
permit ourselves to be overcome by allegories. It is evident,
however, that allegories do not produce firm proofs. [That in
matters so highly important before God we must have a sure
and clear Word of God, and not introduce by force obscure and
foreign passages ; such uncertain explanations do not stand the
test of God's judgment.] Although we indeed easily suffer the
Mass to be understood as a daily sacrifice, provided that the en-
tire Mass be understood, i. e. the ceremony with the preaching
of the Gospel, faith, invocation and thanksgiving. For these
joined together are a daily sacrifice of the New Testament, be-
cause the ceremony was instituted on account of these things,
neither is it to be separated from these. Paul says accordingly
or- (1 Cor. 11 : 26) : "As often as ye eat this bread and drink
this cup, ye do show the Lord's death, till he come.'' But
it in no way follows from this Levitical type that a ceremony
justifying ex opere operato is necessary, or ought to be applied on
behalf of others, that it may merit for them the remission of sins.
And the type aptly represents not only the ceremony, but 36
also the preaching of the Gospel. In Num. 28 : 4 sq. three
parts of that daily sacrifice are represented, the burning of the
lamb, the libation, and the oblation of wheat flour. The Law
had pictures or shadows of future things. Accordingly in this
spectacle Christ and the entire worship of the New Testament
are portrayed. The burning of the lamb signifies the death of
Christ. The libation signifies that, everywhere, in the entire
world, by the preaching of the Gospel, believers are sprinkled
with the blood of that lamb, i. e, sanctified, as Peter says (1 Ep.
1:2): " Through sanctification of the spirit, unto obedience
and sprinkling of the blood of Jesus Christ." The oblation
of wheat flour signifies faith, prayer, and thanksgiving in
hearts. As, therefore, in the Old Testament, the shadow is 37
perceived ; so in the New, the thing signified should be sought,
and not another type sufficient as a sacrifice.
Wherefore, although a ceremony is a memorial of Christ's 38
death, nevertheless it alone is not the daily sacrifice ; but the
memory itself is the daily sacrifice, i, e, preaching and faith,
which truly believes that, by the death of Christ, God has been
reconciled. A libation is required, i. e. the effect of preaching,
in order that, being sprinkled by the Gospel with the blood of
Christ, we may be sanctified, as those put to death and made
alive. Oblations also are required, L e, thanksgiving, confes-
lions and afflictions.
org Thus the pharisaic opinion of the opvs operatum being 39
cast asi(3e, let us understand that spiritual worship and a
268 THE APOLOGY OF THE AUGSBURG CONFESSION.
daily sacjrifice of the heart are signified, because in the New
Testament the substance of good things should be sought for/
/. e. the Holy Ghost, mortification and quickening. From 40
these things it is sufficiently apparent that the type of the
daily sacrifice testifies nothing against us, but rather for us;
because we seek for all the parts signified by the daily sacrifice.
The adversaries falsely imagine that the ceremony alone is sig-
nified, and not also the preaching of the Gospel, mortification
and quickening of heart, etc.
Now, therefore, good men will be able to judge readily that 41
the complaint against us that we abolish the daily sacrifice, is
most false. Experience shows what sort of tyrants ^ they are
who hold power in the Church ; who under the pretext of re-
ligion as«ume to themselves the kingdom of the world, and
who rule without concern for religion and the teaching of the
Gospel ; who wage war like kings of the world, and have in-
stituted new services in the Church. For in the Mass the 42
adversaries retain only the ceremony, and publicly apply this
to sacrilegious gain. Afterward they feign that this work, as
applied on behalf of others, merits for them grace and all
good things. In their sermons they do not teach the Gospel, 43
they do not console consciences, they do not show that sins are
freely remitted for Christ^s sake ; but they set forth the wor-
ship of saints, human satisfactions, human traditions, and by
these they affirm that men are justified before God. And al-
though some of these traditions are manifestly godless, never-
theless they defend them by violence. If any preachers wish
to be regarded more learned, they treat of philosophical ques-
tions, which neither the people nor even those who propose
them understand. Lastly, those who are more tolerable teach
the I^aw, and say nothing concerning the righteousness of faith.
TLe adversaries in the Confutation make a great ado con- 44
ccrni>jg the desolation of churches, viz. that the altars stand
unad >rned, without candles and without images. These trifles
they regard an ornament to churches. [Although it is not
true I hat we abolish all such outward ornament; yet even if it
were so, Daniel is not speaking of sucli things as are altogether
external and do not belong to the Christian Church, but means,
etc.] A far different desolation Daniel means (11 : 31 ; 12 : 11), 4 5
2gg viz. ignorance of the Gospel. For the people, over-
whelmed by the multitude and variety of traditions and
opinions, were in no way able to embrace the sum of Christian
iloctrire. [For the adversaries preach mostly of human ordi-
' Col. 2 : 17.
' Antu)chi, with evident reference to Antiochu^ Epiphanes. See 1 Maoc
I 57; \/an. 11:31.
Cii. XII., Art. XXIV. THE MASS. 269
nances, wliereby consciences are led from Christ to confidence
in their own works.] For who of the people ever understood 46
the doctrine of repentance, of which the adversaries treat?
And yet this is the chief topic of Christian doctrine.
Consciences were tormented by the enumeration of offences,
and by satisfactions. Of faith, by which we freely receive the
remission of sins, no mention whatever was made by the adver-
saries. Concerning the exercises of faith, struggling with de-
spair, and the free remission of sins for Christ^s sake, all the
books and all the sermons of the adversaries were silent. To 47
these, the horrible profanation of the masses, and many other
godless services in the churches, were added. This is the
desolation which Daniel describes.
On the contrary, by the favor of God, the priests among us 48
attend to the ministry of the Word, teach the Gospel concern-
ing the blessings of Christ, and show that the remission of sins
occurs freely for Christ's sake. This doctrine brings sure con-
solation to consciences. The doctrine of good works which
God commands is also added. The worth and use of the sac-
raments are declared.
But if the use of the sacrament would be the daily sacrifice, 49
nevertheless we would retain it rather than the adversaries ;
because with them priests hired for pay use the sacrament.
With us the use is more frequent and more sacred. For the
people use it, but after having first been instructed and exam-
ined. For men are taught concerning the true use of the sac-
rament, that it was instituted for the purpose of being a seal
and testimony of the free remission of sins, and that it accord-
ingly ought to admonish alarmed consciences to be truly con-
fident and believe that their sins are freely remitted. Since,
therefore, we retain both the preaching of the Gospel and the
lawful use of the sacrament, the daily sacrifice remains with us.
on A And if we must speak of the outward form, attendance 50
upon church is better with us than with the adversaries.
For the audiences are held by useful and clear sermons. But
neither the people nor the teachers have understood the doc-
trine of the adversaries. [But our adversaries preach their
people out of the churches ; for they teach nothing of the
necessary parts of Christian doctrine ; they narrate the legends
of saints and other fables.] And the true aiornment of th3 j
churches is godly, useful and clear doctrine, the devout use of
the sacraments, ardent prayer and the like. Candles, golden
vessels [tapers, altar-cloths, images] and similar adornments
are becoming, but they are not the adornment that properly
belongs to the Church. But if the adversaries make worship
consist in such matters, and not in the preaching of the Gospel,
in faith and the conflicts of faith, they are to be numbered
270 THE APOLOGY OF THE AUGSBURG CONFESSION.
among those whom Daniel describes as worshipping their God
with gold and silver [Dan. 11 : 38].
They quote also from the Epistle to the Hebrews (5 : 1) : 53
"Every high priest taken from among men is ordained for
men in things pertaining to God, that he may ofiPer both gifts
and sacrifices for sins.'' Hence they conclude that since in the
New Testament there are high priests and priests, it follows
that there is also a sacrifice for sins. This topic particularly
affects the unlearned, especially when the pomp of the priest-
hood and the sacrifices of the Old Testament are spread before
the eyes. This resemblance deceives the ignorant, so that they
judge that, according to the same manner, a ceremonial ought
to exist among us which should be applied on behalf of the sins
of others, just as in the Old Testament. Neither is the service
of the masses and the rest of the polity of the Pope anything
else than affectation for the Levitical polity as misunderstood.
And although our belief has its chief testimonies in the 53
Epistle to the Hebrews, nevertheless the adversaries pervert
against us passages wrested from this Epistle, as in this very
passage, where it is said that every high priest is ordained to
offer sacrifices for sins. Scripture itself immediately adds that
Christ is high priest (Heb. 6 : 5, 6, 10). The preceding words
speak of the Levitical priesthood, and signify that the Leviti-
cal priesthood was an image of the priesthood of Christ. For
nn^ the Levitical sacrifices for sins did not merit the remis-
sion of sins before God ; they were only an image of the
sacrifice of Christ, which was to be the one propitiatory sacri-
fice, as we have above said. Therefore the Epistle is occupied 54
to a great extent with the topic, that the ancient priesthood and
the ancient sacrifices were instituted not for the purpose of mer-
iting the remission of sins before God or reconciliation, but
only to signify that there would be a sacrifice of Christ alone.
For in the Old Testament it was necessary for saints to be jus- 55
tified by faith derived from the promise of the remission of
sins that was to be granted for Christ's sake, just as saints are
also justified in the New Testament. From the beginning of
the world it was necessary for all saints to believe that an offer-
ing and satisfaction for sins was to be made by Christ, who was
promised, as Isaiah teaches (53 : 10) : " When thou shalt make
his soul an offering for sin."
Since, therefore, in the Old Testament, sacrifices did not 56
merit reconciliation, unless by a figure (for thf y merited civil
reconciliation), but signified that a sacrifice woV.ld come ; it fol-
lows that Christ is the only sacrifice applied on behalf of the
sins of others. TJierefore, in the New Testament no sacrifice
is left to be applied for the sins of others, except the one sacri-
fice of Chris/, upon the cr >ss
CJh. Xn., Art. XXIV. THE MASS. 271
They * altogether err who imagine that Levitical sacrifices 57
merited the remission of sins before God, and, by this example
in addition to the death of Christ, require in the New Testa-
ment sacrifices that are to be applied on behalf of others. This
imagination absolutely destroys the merit of Christ's passion
and the righteousness of faith, and corrupts the doctrine of the
Old and New Testaments, and, instead of Christ, makes for us
other mediators and propitiators out of the priests and sacri-
ficers, who daily sell their work in the churches.
Wherefore, if any one would thus infer that in the New 58
Testament a priest is needed to make offering for sins, this
must be conceded only of Christ. And the entire Epistle to
the Hebrews confirms this explanation. And if, in addition to
the death of Christ, we were to seek for any other satisfaction
to be applied for the sins of others and to reconcile God, this
would be nothing more than to make other mediators in addi-
tion to Christ. Again, as the priesthood of the New Testa- 59
ment is the ministry of the Spirit, as Paul teaches (2 Cor. 3 : 6),
it has the sacrifice alone of Christ, which is satisfactory and
applied for the sins of others. Besides it has no sacrifices like
the Levitical, which could be applied ex opere operato on behalf
nnn of othcrs ; but it tenders to others the Gospel and the sac-
raments, that, by means of these, they may conceive faith
and the Holy Ghost, and be mortified and quickened, because
the ministry of the Spirit conflicts with the application of an
opus operatum. For the ministry of the Spirit is that through
which the Holy Ghost is efficacious in hearts ; and therefore
this ministry is profitable to others, when it is efficacious in
them, and regenerates and quickens them. This does not occur
by the application ex opere operato of the work of another on
behalf of others.
We have shown the reason why the Mass does not justify 60
ex opere operato, and why, when applied on behalf of others,
it does not merit remission, because both conflict with the
righteousness of faith. For it is impossible that remission of
sins should occur, and the terrors of death and sin be overcome
by any work or anything, unless by faith in Christ, according
to Rom. 5:1: " Being justified by faith, we have peace."
In addition, we have shown that the Scriptures, which are 61
cited against us, in no way favor the godless opinion of the
adversaries concerning the opvs operatum. All good men
among all nations can judge this. Wherefore the error of 6j
Thomas is to be rejected, who wrote : " That the body of the
Lord, once offered on the cross for original debt, is continually
offered for daily offences on the altar, in order that, in this, the
* Germ, omits this 2.
272 THE APOLOGY OF THE AUGSBUKG CONFESSION.
Church might have a service whereby to reconcile God to her-
self." The other common errors are also to be rejected, as that 63
the Mass ex opere operato confers grace upon one employing it.
Likewise that when applied for others, even for such wicked
persons as do not interpose an obstacle, it merits for them the
remission of sins, of guilt and punishment. All these things
are false and godless, and lately invented by unlearned monks,
and obscure the glory of Christ's passion and the righteousness
of faith.
And from these errors infinite others sprang, as that the6i^
masses avail when applied for many, just as much as when
applied individually.^ The sophists have particular degrees of
merit, just as money-changers have grades of weight in gold or
silver. Besides they sell the Mass, as a price for obtaining
what each one seeks : to merchants, that business may be pros-
perous ; to hunters, that hunting may be successful ; and infi-
nite other things. Lastly, they transfer it also to the dead ; by
the application of the sacrament they liberate souls from the
pains of purgatory, although, without faith, the Mass is of
service not even to the living. Neither are the adversaries 65
able to produce even one syllable from the Scriptures in defence
of these fables which they teach with great authority in the
Church, neither do they have the testimonies of the ancient
Church, nor of the Fathers.
263 B. What the Fathers thought concerning Sacrifice,
And since we have explained the passages of Scripture which 66
are cited against us, we must reply also concerning the Fathers.
We are not ignorant that the Mass is called by the Fathers a
sacrifice ; but they do not mean that the Mass confers grace ex
opere operatOj and that, when applied on behalf of others, it
merits for them the remission of sins, of guilt and punishment.
Where are such wonderful stories to be found in the Fathers ?
But they openly testify that they are speaking of thanksgiv-
ing.^ Accordingly they call it a eucharist. We have said
above, however, that a eucharistic sacrifice does not merit recon-
ciliation, but is made by those who have been reconciled, just as
afflictions do not merit reconciliation, but are eucharistic sacri-
fices when those who have been reconciled sustain them.
And this reply in general to the sayings of the Fathers de- 65
fends us sufficiently against the adversaries. For it is certain
that these figments concerning the merit of the optts operatum
never are found in the Fathers. But in order that the whole
case may be the better seen, we will also state those things cou-
* Cf. Augsburg Conf., xxiv. : 23. > Cf. Apology, Art. xxiv. : 29, p. 254
Ch. XII., Art. XXIV. THE MASS. 273
ceming the use of the sacrament which actually harmonize
with the Fathers and Scripture.
C. Oj the use of the Sacrament, and of Sacrifice,
Some clever men imagine that the Lord's Supper was insti- 68
tuted for two reasons. First, that it might be a mark and tes-
timony of profession, just as a particular shape of hood is the
sign of a particular profession. Then they think that such a
mark was especially pleasing to Christ, viz. a feast to signify
mutual union and friendship among Christians, because ban-
quets are signs of covenant and friendship. But this opinion
relates to the outward life ; neither does it show the chief use
of the things delivered by God ; it speaks only of the exercise
Q04 of love, which men, however profane and worldly, under-
stand ; it does not speak of faith, the nature of which few
understand.
The sacraments are signs of God's will toward us, and not 6q
merely signs of men among each other ; and they are right in
defining that sacraments in the New Testament are signs of
grace. And because in a sacrament there are two things, a
sign and the Word ; tlie Word, in the New Testament, is the
promise of grace added. The promise of the New Testament
is the promise of the remission of sins, as the text (Luke 22 :
19) says : " This is my body which is given for you. This cup
is the New Testament in my blood, which is shed for many for
the remission of sins.'' Therefore the Word offers the rerais-70
sion of sins. And a ceremony is as it were a picture or "r^eal,"
as Paul (Rom. 4 : 11) calls it, of the Word, making known
the promise. Therefore, just as the promise is useless unless
it be received in faith, so a ceremony is useless unless su'^h faith
be added as is truly confident that the remission of sin8 is here
offered. And this faith encourages contrite minds. And just
as the Word has been given in order to excite thli^ faith, so
the sacrament has been instituted, in order that the outward
appearance meeting the eyes might move the heart to believe
[and strengthen faith]. For through these, viz. through Word
and sacrament, the Holy Ghost works.
And such use of the sacrament, in which faith quickens ter-71
riiied hearts, is a service of the New Testament ; because the
New Testament requires spiritual dispositions, mortification and
quickening. [For according to the New Testament the high-
est service of God is rendered inwardly in the heart.] And for
this use Christ instituted it, since he commanded them thus to
do in remembrance of him. For to remember Christ is not 71
the idle celebration of a show, or one instituted for the sake of
example, as the memory of Hercules or Ulysses is celebrated
274 THE APOLOGY OF THE AUGSBUKG CONFESSION.
in tragedies ; but it is to remember the benefits of Christ and
receive them by faith, so as by them to be quickened. The
Psalm (111 : 4, 5) accordingly says: "He hath made his won-
derful works to be remembered: the Lord is gracious and full
of compassion. He hath given meat unto them that fear him." '
For it signifies that the will and mercy of God should be dis-
cerned in the ceremony. But faith which apprehends mercy 73
onr quickens. And this is the principal use of the sacrament,
in which it is apparent who are fit for the sacrament, viz.
terrified consciences, and how they ought to use them.
The sacrifice [thank-ofiering or thanksgiving] also is added. 74
For there are several ends for one object*. After conscience en-
couraged by faith has perceived from what terrors it is freed,
then indeed it fervently gives thanks for the benefit and pas-
sion of Christ, and uses the ceremony itself to the praise of
God; in order by this obedience to show its gratitude; and
testifies that it holds in high esteem the gifts of God. Thus
the ceremony becomes a sacrifice of praise.
And the Fathers indeed speak of a twofold effect, of the 75
comfort of consciences, and of thanksgiving or praise. The
former of these effects pertains to the nature [the right use]
of the sacrament; the latter pertains to the sacrifice. Of
consolation Ambrose says : " Go to him and be absolved, be-
cause he is the remission of sins. Do you ask who he is?
Hear him himself saying (John 6 : 35) : 'I am the bread of
life ; he that comoth to me shall never hunger ; and he that be-
lievoth on me shall never thirst.' " This passage testifies that
in the sacrament the remission of sins is offered ; it also testi-
fies that this ought to be received in faith. Infinite testimonies
to this effect are found in the Fathers, all of which the adver-
saries pervert to the opus operatum, and to a work to be applied
on behalf of others ; although the Fathers clearly require faith,
and speak of the consolation belonging to every one, and not
of the application.
Besides these, expressions are also found concerning thanks- 76
giving; as it is most beautifully said by Cyprian concerning
those communing in a godly way. " Piety,'' says he, " in thank-
ing the Bestower of such abundant blessing, makes a distinc-
tion between what has been given and what has been forgiven,
i. e. piety regards both what has been given and what has been
forgiven, i. e. it compares the greatness of God's blessings and
the greatness of our evils, sin and death, with each other, and
gives thanks, etc. And hence the term eucharist arose in the
Church. Nor indeed is the ceremony itself of thanksgiving to 75
be applied ex opere operato on behalf of others, in order to
2gg merit for them the remission of sins, etc., in order to liber-
ate the souls of the dead. These things conflict with the
Ch. XIL, Art. XXrV. THE MASS. 276
righteousness of faith ; as though, without faith, a ceremony
can profit either the one performing it or others.
D. Of ihe Term Mass}
The adversaries also refer us to philology. From the names 78
of the Mass they derive arguments which do not require a long
discussion. For even though the Mass be called a sacrifice, it
does not follow that it must confer grace ex opere operato, or,
when applied on behalf of others, merit for them the remission
of sins, etc. Aeiroopyiay they say, signifies a sacrifice, and the 79
Greeks call the Mass, liturgy. Why do they here omit the old
appellation synaxis^ which shows that the Mass was formerly the
communion of many ? But let us speak of the word " liturgy.'* 80
This word does not properly signify a sacrifice, but rather the
public ministry, and agrees aptly with our belief, viz. that the
minister who consecrates tenders the body and blood of the
Lord to the rest of the people, just as the minister who preaches
tenders the Gospel to the people, as Paul says (1 Cor. 4:1):
" Let a man so account of us, as of the ministers of Christ, and
stewards of the mysteries of God," i, e. of the Gospel and the
sacraments. And 2 Cor. 5 : 20 : " We are ambassadors for
Christ, as though God did beseech you by us; we pray you
in Christ's stead, be ye reconciled to God." Thus the term 81
XetToupyia agrees aptly with the ministry. For it is an old
word, ordinarily employed in public civil administrations, and
signified to the Greeks public burdens, as tribute, the expense
of equipping a fleet, or similar things, as the oration of Demos-
thenes, " For Leptines," testifies, all of which is occupied with
the discussion of public duties and immunities: 0-^aee dk
dua^cou^ ztva^ dvOpcoTroo^ edpoptivoo^ drihcav ixdeduxii^ae tou;
hcTOOpyiacij i. e. he will say that some unworthy men having
found an immunity have withdrawn from public burdens. And
thus they spake in the time of the Romans, as the rescript of
Pertinax, De jure immunitatisy 1. Semper ^ shows: Ec xae ptij
Ttaaow leczoDpyccbv xboz nazipai; b ro5v tsxvcov dpcOfib^ dvitrae,
even though the number of children does not liberate parents
from all public burdens. And the Commentary upon Demos-
thenes states that hizoopyia is a kind of tribute, the expense of
the games, the expense of equipping vessels, of attending to
the gymnasia and similar public offices. And Paul in 2 Cor. 81
9 : 12 applies it to a collection. The taking of the collection
Dot only supplies those things which are wanting to the saints,
but also causes them to give more thanks abundantly to God,
* German treats what follows very briefly.
' Cf. Apology, xxiv., § 8, p. 249.
276 THE APOLOGY OF THE AUGSBUKG CONFESSION.
etc. And in Phil. 2 : 25 he calls Epaphroditus a hizoupyo^,
one " who ministered to my wants," where assuredly a sacrificer
cannot be understood. But there is no need of more testirao- 83
nies, since examples are everywhere obvious ^ those reading
tlie Greek writers, in whom Xetvoupyia is employed for public
civil burdens or ministries. And on account of the diphthong,
grammarians do not derive it from hrrj, which signifies prayers,
but from public goods, which they call Xeiraj so ^^at Xeaoopyeo)
means, I attend to, I administer public goods.
Ridiculous is the inference that in the Holy Scriptures mention 84
is made of an altar, and therefore the Mass must be a sacrifice ;
since the figure of an altar is referred to by Paul only by way of
comparison. And they fabricate that the Mass ha.« been so called 85
from naiD, an altar. What need is there of an etymology so
far fetched, unless it be to show their knowledge of the Hebrew
language ? What need is there to seek the etyn?ology from a
distance, when the term Mass is found in Deut. 1 6 : 10, where
it signifies the collections or gifts of the people, noft the offering
of the priest. For individuals coming to the celeb^-ation of the
Passover were obliged to bring some gift as a conti ibution. In 86
the beginning the Christians also retained this custom. Com-
ing together, they brought bread, wine and other tHngs, as the
Canons of the Apostles testify. Thence a part was ^iiken to be
consecrated ; the rest was distributed to the poor. With this
custom they also retained Mass as the name of th( contribu-
tions. And on account of such contributions it appears also
that the Mass was elsewhere called dydnrj^ unless anj' one pre-
fer that it be so called on account of the common feast. But 87
let us omit these trifles. For it ridiculous that the ac^versaries
should produce such trifling conjectures concerning ;i matter
of such great importance. For although the Mass is called an
offering, in what does the term favor the dreams concerr^ug the
opus opei^atum, and the application which, they imagine, merits
for others the remission of sins ? And it can be called an of-
fering for the reason that prayers, thanksgivings and the attire
worship are there offered, as it is also called a eucharist. But
neither ceremonies nor prayers profit ex opere operato without
faith. Although we are disputing here not concerning praye\s,
but particularly concerning the Lord's Supper.
2gY The Greek canon says also many things concerning thr f<
offering, but it shows plainly that it is not speaking prop
erly of the body and blood of the Lord, but of the whole ser-
vice, of prayers and thanksgivings. For it says thus : Kai
KotTjaov fjfiaz d^ioui; yeviadat too Tcpoacpipuv aoc deijaei^ xai
maia^ xai Ooa'iaz dvatptdxrou^ bnep nauTOi: Xaou. When this
is rightly understood it gives no offence. For it prays that
" we be made worthy to offer prayers and supplications aiid
Ch lU., Art. XXIV. THE MASS. 277
bloodless sacrifices for the people." For he calls even praters
bloodless sacrifices. Just as also a little afterward : Eu
npoaipepofiiv aoc ttjv loytxr^v zwjztjv xai dvaijuaxzoi^ XarpdaVy
" we oifer," he sa/s, " this reasonable and bloodless service."
For they explain this inaptly who prefer that a reasonable sac-
rifice be here interpreted, and transfer it to the very body of
Christ, although the canon speaks of the entire worship, and
in opposition to the opus operatum Paul has spoken of Xoytxrj
larpda [reasonable service], viz. of the worship of the mind,
of fear, of faith, of prayer, of thanksgiving, etc. Some think
that Missa comes not from the Hebrew, but that it is equivalent
to Remissio, i. e. the forgiveness of sins. For when they had
communed, it was said : Ite missa est, Depart, ye have forgive-
ness of sins. And that this is so they infer from the fact that
among the Greeks it was the custom to say Aao7^ dcpeae^, which
is equivalent to. It is forgiven them. If this were so it would
be an excellent idea ; for in this ceremony the forgiveness of
sins would always be preached and proclaimed ; yet whatever
the word Missa may mean, helps this matter but little.
E. 0/" the Mass for the Dead.
Our adversaries have no testimonies and no command from 89
Scripture for defending the application of a ceremony for liberat-
ing the souls of the dead ; although from this they derive infinite
revenue. Nor indeed is it a light sin to establish such services
in the Church without the command of God and without the
example of Scripture, and to transfer to the dead the Lord's
Supper, which was instituted for commemoration and preach-
ing among the living [for the purpose of strengthening the
faith of those who use the ceremony]. This is to violate the
Second Commandment, by abusing God's name.
For, in the first place, it is a dishonor to the Gospel to hold
that a ceremony ex opere operato without faith is a sacrifice
reconciling God, and making satisfaction for sins. It is a bor-
on n rible assertion to ascribe as much to the work of a priest
as to the death of Christ. Again, sin and death cannot
be overcome unless by faith in Christ, as Paul teaches (Rom.
5:1): " Being justified by fiith, we have peace with God,"
and therefore the punishment of purgatory cannot be overcome
by the application of the work of another.
Now we will omit the sort of testimonies concerning purga- 9c
tory that the adversaries have ; the nature of the punishment
they regard as belonging to purgatory ; the kind of arguments
whereby the doctrine of satisfactions is supported ; all of which
we have shown above to be most vain. We will only present
this in opposition : It is certain that the Lord's Supj>er was in-
278 THE APOLOGY OF THE AUGSBURG CONFESSION.
stituted on account of the remission of guilt. For it offers the
remission of sins where it is necessary that guilt be truly un-
derstood. And nevertheless it does not make satisfaction for
guilt; otherwise the Mass would be equal to the death of
Christ. Neither can the remission of guilt be received in any
other way than by faith. Therefore the Mass is not satisfac-
tion, but a promise and sacrament that require faith.
And indeed it is necessary that all godly persons be affected 91
with the most bitter grief, if they consider that the Mass has
been in great part transferred to the dead and to satisfactions
for punishments. This is to banish the daily sacrifice from the
Church, this is the kingdom of Antiochus, who transferred the
most salutary promises concerning the remission of guilt and
concerning faith to the most vain opinions concerning satisfac-
tions, i. e. to defile the Gospel, to corrupt the use of the sacra-
ments. These are the persons whom Paul has said (1 Cor.
11 : 27) to be "guilty of the body and blood of the Lord,"
who have suppressed the doctrine concerning faith and the re-
mission of sins, and, under the pretext of satisfactions, have
devoted the body and blood of the Lord to sacrilegious gain.
And they will at some time pay the penalty for this sacrilege.
Wherefore we and all godly consciences should be on our guard
against approving the abuses of the adversaries.
But let us return to the case. Since ex opere operato without 92
gnq faith the Mass is not a satisfaction ; it follows that the
application on behalf of the dead is useless. Nor is there
need here of a longer discussion. For it is evident that these
applications on behalf of the dead have no testimonies from
the Scriptures. Neither is it safe, without the authority of
Scripture, to institute services in the Church. And if it will
at any time be necessary, we will speak at greater length con-
cerning this entire subject. For why do we now contend with
adversaries who understand neither what a sacrifice, nor what
a sacrament, nor what remission of sins, nor what faith, is ?
Neither does the Greek canon apply the offering as a satis- 93
Inaction for the dead, because it applies it equally for all the
blessed patriarchs, prophets, apostles. It appears therefore that
the Greeks make an offering as thanksgiving, and do not apply
it as satisfaction for punishments. [For of course it is not their
intention to deliver the prophets and apostles from purgatory,
but only to offer up thanks along and together with them for
the exalted eternal blessings that have been given to them and
us.] Although^ they also speak not of the offering alone of
the body and blood of the Lord, but of the other parts of the
Mass, viz. prayers and thanksgiving. For after the consecra-
* Germ, omits to end of § 91
Ch XXL. Art. XXIV. THE MASS. 279
tion, they pray that it may profit those who partake of it ; they
d y not speak of otiiers. Then they add : ''Eu Trpoffipipofiiu
aot TT^u XoytxTjv zauzrjv Xarpeiav bnep zcov iv 1:101 ec dvanauaapivcov
TTpoTrazopcoUy narepcov, izaxptapyjchv^ irpOiprjTwv, dnoazdhoVj etc.
[Yet we offer to you this reasonable service for those having
departed in faith, forefathers, fathers, patriarchs, prophets,
apostles, etc."] But reasonable service does not signify the of-
fering itself but prayers and all things which are there trans-
acted. As ndeed the adversaries cite the Fathers concerning 9i^
the offering for the dead, we know that the ancients speak of
prayer for the dead, which we do not prohibit ; but we disap-
prove of the application ex opere operato of the Lord's Supper
on behalf of the dead. Neither do the ancients favor the ad-
versaries concerning the opus operatum. And although they
have the testimonies especially of Gregory or the moderns, we
oppose to them the most clear and certain Scriptures. And 95
there is a great diversity among the Fathers. They were
men, and could err and be deceived. Although if they would
now become alive again, and would see their sayings assigned
as pretexts for the notorious falsehoods which the adversaries
teach concerning the opus operatum, they would interpret them-
selves far differently.
The adversaries also falsely cite against us the condemnation 96
of ^rius, who they say was condemned for the reason that he
denied that in the Mass an offering is made for the living and
the dead. They frequently use this dexterous turn, cite the
ancient heresies, and falsely compare our cause with these in or-
der by this comparison to crush us. Epiphanius testifies that
^rius held that prayers for the dead are useless. With this
he finds fault. Neither do we favor ^rius, but we on our part
are contending with you who are defending a heresy manifestly
conflicting with the prophets, apostles and holy Fathers, viz.
that the Mass justifies ex opere operato, that it merits the re-
mission of guilt and punishment even for the unjust, to whom
it is applied, if they dp not present an obstacle. Of these
pernicious errors, which detract from the glory of Christ's pas-
sion, and entirely overthrow the doctrine concerning the right-
eousness of faith, we disapprove. There was a similar persua- 57
sion of the godless in the Law, viz. that they merited the
2YQ remission of sins, not freely by faith, but through sacri-
fices ex opere operato. Therefore they increased these
services and sacrifices, instituted the worship of Baal in Israel,
and even sacrificed in the groves in Judah. Wherefore the
prophets condemn this opinion, and wage war not only witt the
worshippers of Baal, but also with other priests who, with this
godless opinion, made sacrifices ordained by God. But this
opinion inheres in the world, and always will inhere, viz. that
280 THE APOLOGY OF THE AUGSBUKG CONFESSION.
services and sacrifices are propitiations. Carnal men cannot
endure that to the sacrifice alone of Christ the honor be as-
cribed that it is a propitiation, because they do not understand
the righteousness of faith, but ascribe equal honor to the rest of
the services and sacrifices. Just as, therefore, among the godless 98
priests in Judah a false opinion concerning sacrifices inhered ;
just as in Israel, Baalitic services continued, and, nevertheless,
a Church of God was there which disapproved of godless ser-
vices ; so Baalitic worship inheres in the domain of the Pope,
viz. the abuse of the Mass, which they apply, that, by it, they
may merit for the unrighteous the remission of guilt and pun-
ishment. [And yet as God still kept his Church, i. e. some
saints, in Israel and Judah, so God still preserved his Church,
i. e, some saints, under the Papacy, so that the Christian Church
has not entirely perished.] And it seems that this Baalitic
worship will endure as long as the reign of the Pope, until
Christ will come to judge, and, by the glory of his advent, will
destroy the reign of Antichrist. Meanwhile all who truly be-
lieve the Gospel [that they may truly honor God and have a
constant comfort against sins ; for God has graciously caused
his Gospel to shine, that we might be warned and saved] ought
to condemn these wicked services, devised, contrary to God^s
command, in order to obscure the glory of Christ and the
righteousness of faith.
We have briefly said these things of the Mass in order that 99
all good men in all parts of the world may be able to under-
stand that, with the greatest zeal, we maintain the dignity of
the Mass, and show its true use, and that we have the most just
reasons for dissenting from the adversaries. And we wish to
admonish all good men not to aid the adversaries in the profa-
nation of the Mass, lest they may burden themselves with
complicity in the sin of another. It is a great cause, and a
great subject not inferior to the transaction of the prophet
Elijah, who condemned the worship of Baal. We have pre-
sented a case of such importance with the greatest moderation,
and now reply without casting any reproach. But if the ad-
versaries will compel us to collect all kinds of abuses of the
Mass, the case will not be treated with such forbearance.
CHAPTER XIII.
Article XXVII.
Of Monastic Vows.
In the town of Eisenach in Thuringia there was, to our »
Faballel Passages. — Augsburg Confession, Arts, xvi., xxvii ; Apology, Ait
ivi.; Smalcald Articles, Part iii., Arts, iii., xiv. Cf. Torgau Articles, xv.
Ch. XIII., Art. XXVII MONASTIC VOWS. 281
knowledge, a monk, John Hilten/ who thirty, years ago was
nj-, cast by his fraternity into prison, because he had protested
against certain most notorious abuses. For we have seen
his writings, from which it can be well understood what the
nature of his doctrine was. And those who knew him testify
that he was a mild old man, and serious indeed, but without
moroseness. He predicted many things, some of which have 2
thus far transpired, and others still seem to impend, which we
do not wish to recite, lest it may be inferred that they are nar-
rated either from hatred toward one or from partiality to an-
other. But finally when, either on account of his age or the
foulness of the prison, he fell into disease, he sent for the
guardian, in order to tell him of his sickness ; and when the
guardian, inflamed with pharisaic hatred, had begun to reprove
the man harshly on account of his kind of doctrine which
seemed to be injurious to the kitchen; then, passing by the
mention of his sickness, he said with a sigh that he had borne
these injuries patiently for Christ's sake, since he had indeed
neither written nor taught anything which could overthrow the
position of the monks, but had only protested again some well-
known abuses. " But another one," he said, " will come in 3
A. D. 1516, who will destroy you, neither will you be able to
resist him." This very opinion concerning the downward ca-
reer of the power of the monks, and this number of years, his
friends afterwards found also written by him in his Comment-
aries,^ which he had left, concerning certain passages of Daniel.
But although the issue will teach how much weight should be 4
given to this declaration, yet there are other signs which
threaten a change in the power of the monks, that are no less
certain than oracles. For it is evident how much hypocrisy,
ambition, avarice there is in the monasteries, how much igno-
rance and cruelty among all the unlearned, what vanity in their
sermons and in devising continually new means of gaining
money. And there are other faults, which we do not care
about mentioning. Although there once were schools for 5
* Luther wrote on the margin of his copy : " I think that this man was
still alive, or had only recently died, when I was beginning my education
at Eisenach. For I remember that my host, Henry Schalden, made men-
tion of him compassionately, as though bound in prison. I was moreover
fourteen or fifteen years of age. The same Henry Schalden was likewise
very intimate with the Minorites, and together with his entire family was
almost their captive and slave." Concerning Hilten, see Lcescher, Refw'
mationsacta, I., p. 148 sq.
' Commentar. on the Apocalypse and the text of Daniel, in so far as it
agrees with the Apocalypse or supplies it. Some quotations are mads
from this book in Melch. Adami, Vitce Theologorum, p. 2 sq.
86
282 THE APOLOGY OF THE AUGSBURG CONFESSION
Christian instruction, now they have degenerated as though
from a golden to an iron age, or as the Platonic cube degene-
rates into bad harmonies, which Plato says brings destruction.
All th(^ most wealthy monasteries support only an idle crowd,
which gluttonizes upon the public alms of the Church. Christ, 6
however, teaches concerning the salt that has lost its savor,
that it should be cast out and be trodden under foot (Matt.
5 : 13). Wherefore the monks by such morals are singing
their own fate [requiem]. And now another sign is added, 7
because they are, in many places, the instigators of the death
of good men. These murders God undoubtedly will shortly
avenge. Nor indeed do we find fault with all ; for we are of 8
the opinion that there are here and there some good men in the
monasteries, who judge moderately concerning human and fac-
titious services, as some writers call them, and who do not ap-
prove of the cruelty which the hypocrites among them exercise.
070 But we are now discussing the kind of doctrine which 9
the composers of the Confutation are now defending,
and not the question whether vows should be observed. For
we hold that lawful vows ought to be observed ; but whether
these services merit the remission of sins and justification;
whether they are satisfactions for sins ; whether they are equal
to baptism ; whether they are the observance of precepts and
counsels; whether they are evangelical perfection; whether
they have the merits of supererogation ; whether these merits
when applied on behalf of others save them ; whether vows
made with these opinions are lawful ; whether vows are lawful
that are undertaken under the pretext of religion, merely for
the sake of appetite and idleness ; whether those are truly vows
that have been extorted either from the unwilling, or from
those who on account of age were not able to judge concerning
the kind of life, whom parents or friends thrust into the mon-
asteries, that they might be supported at the public expense
without the loss of private patrimony ; whether vows are law-
ful that openly tend to an evil issue, either because on account
of weakness they are not observed, or because those who are in
these fraternities are compelled to approve and aid the abuses
of the Mass, the godless worship of saints, and the counsels to
rage against good men concerning such questions as these we
are treating. And although we have said very many things in 10
the Confession concerning such vows as even the canons of the
popes condemn, nevertheless the adversaries command that all
things which we have produced be rejected. For they have
used these words.
And it is worth while to hear how they pervert our reasons,
and what they adduce to establish their own cause. Accord-
ingly we will briefly run over a few of our arguments, and, in
Ch. Xm., Art. XXVII. MONASTIC VOWS.
passing, explain away the sophistry of the adversaries in refer-
ence to them. Since, however, this entire case has been care-
fully and fully treated by Luther in the book to which he
gave the title De Votis Monasticis, we wish here to consider
that book as repeated.
First, it is very certain that a vow is not lawful, by which he ii
who vows thinks that he merits the remission of sins before
Q«q God, or makes satisfaction before God for sins. For this
opinion is a manifest insult to the Gospel, which teaches
that the remission of sins is freely granted us for Christ's sake,
as has been said above at some length. Therefore we have cor-
rectly quoted the declaration of Paul to the Galatians (Gal. 5:4):
" Christ is become of no effect unto you, whosoever of you are
justified by the Law ; ye are fallen from grace.'' Those who
seek the remission of sins, not by faith in Christ, but by mo-
nastic works, detract from the honor of Christ, and crucify
Christ afresh. But hear, hear how the composers of the Con-
futation escape in this place ! • They explain this passage of 12
Paul only concerning the Law of Moses, and they add that the
monks observe all things for Christ's sake, and endeavor to live
the nearer the Gospel in order to merit eternal life. And they
add a horrible peroration in these words: "Wherefore those
things are wicked that are here alleged against monasticism."
O Christ, how long wilt thou bear these reproaches with which 13
our enemies treat thy Gospel ? We have said in the Confession*
that the remission of sins is received freely for Christ's sake
through faith. If this is not the very voice of the Gospel, if
it is not the judgment of the eternal Father, which thou who
art in the bosom of the Father hast revealed to the world, we
are justly blamed. But thy death is a witness, thy resurrec-
tion is a witness, the Holy Ghost is a witness, thy entire Church
is a witness, that it is truly the judgment of the Gospel that
we obtain remission of sins, not on account of our merits, but
on account of thee, through faith.
When Paul denies that, by the Law of Moses, men merit 1 4
the remission of sins, much more does he withdraw this praise
from human traditions ; and this (Col. 2:16) clearly testifies.
If the Law of Moses, which was divinely revealed, did not
merit the remission of sins, how much less do these silly ob-
servances [monasticism, rosaries, etc.], differing from the civil
custom of life, merit the remission of sins!
The adversaries feign that Paul abolishes the Law of Moses, 1 5
and that Christ succeeds in such a way that he does not freely
grant the remission of sins, but on account of the works of
other laws, if any are now devised. By this godless and fa-
* Augsburg Confession, iv., vi., xii.
284 THE APOLOGY OF THE AUGSBURG CONFESSION.
n^^ natical imagination, they bury the benefit of Christ. Then i6
they feign that among those who observe this I^aw of
Christ, the monks observe it more rigidly than others, on ac-
count of the hypocrisy of poverty, obedience and chastity, since
indeed all things are full of dissembling. In the greatest
abundance of all things they boast of poverty. Although no
class of men has greater license than the monks, they boast of
obedience. Of celibacy we do not like to speak; how pure
this is in most of those who desire to be continent, Gerson
indicates. And how many of them desire to be continent?
Of course, by this dissimulation, the monks live more strictly 17
in accordance with the Gospel ! Christ has not succeeded
Moses in such a way as on account of our works to remit sins,
but so as to set his own merits and his own propitiation on our
behalf over against God's wrath, that we may be freely for-
given. He who, indeed, in addition to Christ's propitiation,
opposes his own merits to God's wrath, and on account of his
own merits endeavors to obtain the remission of sins, whether
he present the works of the Mosaic Law, or of the Decalogue,
or of the rule of Benedict, or of the rule of Augustine, or of
other rules, annuls the promise of Christ, Jms cast away Christy
and has fallen from grace. This is the belief of Paul.
But, behold, most clement Emperor Charles, behold, ye 18
princes, behold, all ye ranks, how great is the impudence of the
adversaries ! Although we have cited the declaration of Paul
to this effect, they have written : " Wicked are those things that
are here cited against monasticism." But what is more certain 19
than that men obtain the remission of sins by faith for Christ's
sake? And these wretches dare to call this a wicked opinion !
We do not at all doubt that if you had been admonished of
this passage, you would have taken care that such blasphemy
be removed from the Confutation.
But since above it has been fully shown that the opinion is 20
wicked, that we obtain the remission of sins on account of our
works, we will be briefer on this topic. For the prudent reader
will easily be able to reason thence that we do not merit the
Q-r remission of sins by monastic works. Therefore this blas-
phemy also is in no way to be endured which is read in
Thomas, that " the monastic profession is equal to baptism." *
It is madness to make human tradition, which has neither God*B
commana nor promise, equal to the ordinance of Christ, which
has both the command and promise of God, which contains the
covenant of grace and of eternal life.
Secondly. Obedience, poverty and celibacy, if nevertheless the 21
latter be not impure, are, as exercises, adiaphora. And, for this
^ Of, Smalcald Articles, Art. xiv., p. 335.
Ch. XIII., Art. XXVII. MONASTIC VOWS. 28«
reason, the saints can use these without impiety, just as IJernard,
Franciscus and other holy men used them. And they used
them on account of bodily advantage, that they might have
more leisure to teach and to perform other godly offices, and
not that the works themselves are, by themselves, works that
justify or merit eternal life. Finally, they belong to the class
of which Paul says (1 Tim. 4:8): ^* Bodily exercise profiteth
little." And it is credible that in some places there are also 2
at present good men, who exercise the ministry of the Word,
who use these observances without wicked opinions [without
hypocrisy and with the understanding that they do not regard
their monasticism as holiness]. But to hold that these observ- 23
ances are services, on account of which they are accounted just
before God, and through which they merit eternal life, conflicts
with the Gospel concerning the righteousness of faith, which
teaches that for Christ's sake righteousness and eternal life are
granted us. It conflicts also with the saying of Christ (Matt.
15:9): "In vain do they worship me, teaching for doctrines
the commandments of men.'' It conflicts also with this state-
ment (Rom. 14 : 23) : " Whatsoever is not of faith, is sin."
But how can they affirm that they are services which God ap-
proves as righteousness before him, when they have no testi-
mony of God's Word?
But look at the impudence of the adversaries! They not 24
only teach that these observances are justifying services, but
they add that these services are more perfect, i. e. meriting
more the remission of sins and justification, than do other
kinds of life [that they are states of perfection, i. e. holier and
higher states than the rest, such as marriage, rulership]. And
here many false and pernicious opinions concur. They imag-
ine that they observe precepts and counsels. Afterwards liberal
men, when they dream that they have the merits of superero-
gation, sell these to others. All these things are full of phar- 2,
g^g isaic vanity. For it is the height of impiety to hold that
they satisfy the Decalogue in such a way that merits re-
main, while such precepts as these are accusing all the saints :
"Thou shalt love the Lord thy God with all thine heart"
^'Deut. 6 : 5). Likewise : " Thou shalt not covet " (Rom. 7 : 7).
[For as the First Commandment of God (" Thou shalt love the
Lord thy God with all thy heart and with all thy soul and with
all thy mind ") is higher than a man upon earth can compre-
hend, as it is the highest theology, from which all the prophets
and all the apostles have drawn as from a spring their best and
highest doctrines; yea, as it is such an exalted commandment,
according to which alone all divine service, all honor to God,
every offering, all thanksgiving in heaven and upon earth,
must be regulated and judged, so that all divine service, high
286 THE APOLCGY OF THE AUGSBURG CONFESSION.
and precious and holy though it appear, if it be not in accord-
ance with this commandment is nothing but husks and shells
without a kernel, yea nothing but filth and abomination before
God ; which exalted commandment no saint whatever has per-
fectly fulfilled, so that even Noah and Abraham, David, Pet^r
and Paul acknowledged themselves imperfect and sinners: it
is an unheard-of, pharisaic, yea an actually diabolical pride,
for a sordid barefooted monk or any similar godless hypocrite
to say, yea preach and teach, that he has observed and fulfilled
the holy high commandment so perfectly, and, according to the
demands and will of God, has done so many good works, that
merit even superabounds to him. Yea, dear hypocrites, if the
holy Ten Commandments, and the exalted First Commandment
of God were fulfilled just as the bread and remnants are put
into the sack I They are shameless hypocrites with whom the
world is plagued in this last time.] The prophet says (Ps. 116 :
11): "All men are liars,'' i. e. not thinking aright concerning
God, not fearing God sufficiently, not believing him sufficiently.
Wherefore the monks falsely boast that in the observance of a
monastic life the commandments are fulfilled, and more is done
than what is commanded [that their good works and several
hundredweights of superfluous, superabundant holiness remain
in store for them].
Again, this also is false, viz. that monastic observances are 20
works of the counsels of the Gospel. For the Gospel does not
advise concerning distinctions of clothing and meats and the
renunciation of property. These are human traditions, con-
cerning all of which it has been said (1 Cor. 8:8): " Meat
commendeth us not to God." Wherefore they are neither jus-
tifying services nor perfection ; yea when tliey are presented
covered with these titles, they are mere doctrines of de-
mons.
Virginity is recommended, but to those who have the gift, as 27
has been said above.* It is, however, a most pernicious error
to hold that evangelical perfection lies in human traditions.
For thus the monks even of the Mohammedans would be able
to boast that they have evangelical perfection. Neither does
it lie in the observance of other things which are called adia-
phora, but because the kingdom of God is righteousness and
life in hearts (Rom. 14 : 17), perfection is growth in the fear
of God, and in confidence in the mercy promised in Christ,
and in devotion to one's calling ; just as Paul also describes
2y9 perfection (2 Cor. 3 : 18) : " We are changed from glory
to glory, even as by the Spirit of the Lord." He does not
say : Ws are continually receiving another hood, or other san-
■ ' » ' » — •— ^-^— — — ^-_^_— ^____^^.^___^___^_____ .
* Apology, Art. xxiii., 19, p. 239
Ch, XIII., Art. XXVII. MONASTIC VOWS. 287
dais, or other girdles. It is deplorable that, in the Church,
such pharisaic, yea Mohammedan, expressions should be read
and heard, as that the perfection of the Gospel, of the king-
dom of Christ, which is eternal life, should be placed in these
foolish observances of vestments and of similar trifles.
Now hear our Areopagites, as to what an unworthy declara-28
tion they have recorded in the Confutation. Thus they say :
'' It has been expressly declared in the Holy Scriptures that
the monastic life, if maintained by a due observance, which by
the grace of God any monks can maintain, merits eternal life ;
and indeed Christ has promised this as much more abundant to
those who have left home or brothers,'' etc. (Matt. 19 : 29).
These are the words of the adversaries, in which it is first said 29
most impudently that it is expressed in the Holy Scriptures
that a monastic life merits eternal life. For where do the Holy
Scriptures speak of a monastic life ? Thus the adversaries plead
their case, thus men of no account quote the Scriptures. Al-
though no one is ignorant that the monastic life has recently
been devised, nevertheless they cite the authority of Scripture,
and say too that this their decree has been expressly declared in
the Scriptures.
Besides, they dishonor Christ when they say that, by monas- 30
ticism, men merit eternal life. God has ascribed not even to
his Law the honor that it should merit eternal life, as he clearly
says in Ezek. 20 : 25 : "I gave them also statutes that were
not good, and judgments whereby they should not live." In 31
the first place, it is certain that a monastic life does not merit
the remission of sins, but we obtain this by faith freely, as has
above been said. Secondly, for Christ's sake, through mercy, 32
eternal life is granted to those who by faith receive remission,
and do not set their own merits over against God's judgment,
as Bernard also says with very great force :^ " It is necessary
first of all to believe that you cannot have the remission of
sins, unless by God's indulgence. Secondly, that you can
have no good work whatever, unless he have given also this.
070 Lastly, that you can merit eternal life by no works, unless
this also be given freely." The rest that follows to the
same effect we have above recited. Moreover, Bernard adds at
the end : " Let no one deceive himself, because if he will reflect
well, he will undoubtedly find that with ten thousand he can-
not meet Him [namely, God] who cometh against him with
twenty thousand." Since, however, we do not merit the remis- 33
sion of sins or eternal life by the works of the divine Law, but
it is necessary to seek the mercy promised in Christ; much less
is this honor of meriting the remission of sins or eternal life
* Apology, Art. xii., ^ 73, p. 179.
288 THE APOLOGY OF THE AUGSBURG CONFESSION.
to be ascribed to monastic observances, since they are mere hu-
man traditions.
Thus ihose who teach that the monastic life merits the re- 34
mission of sins or eternal life, and transfer the confidence due
Christ to these foolish observances, altogether suppress the
Gospel concerning the free remission of sins and the promised
mercy in Christ that is to be apprehended. Instead of Christ
they worship their own hoods and their own sordidness. But
since even they need mercy, they act wickedly in fabricating
works of supererogation, and selling them [the superfluous
part in heaven] to others.
We speak the more briefly concerning these subjects, because 35
from those things which we have said above concerning justifi-
cation, concerning repentance, concerning human traditions, it
is sufficiently evident that monastic vows are not a price on
a(x?ount of which the remission of sins and life eternal are
gi anted. And since Christ calls traditions useless services,^
th3y are in no way evangelical perfection.
But the adversaries cunningly wish to modify the common 36
opinion concerning perfection. They say that a monastic life
is 1 ot perfection, but that it is a state in which to acquire per-
fection. It is well said, and we remember that this correction
is f( und in Gerson. For it is apparent that prudent men, of-
fend ed by these immoderate praises of monastic life, since they
did not venture to remove entirely from it the praise of per-
fection, have added the correction that it is a state in which to
acqui/e perfection. If we follow this, monasticism will be no 37
o-Q more a state of perfection than the life of a farmer or
mechanic. For these are also states in which to acquire
perfection. For all men, in every vocation, ought to seek per-
fection, that is, to grow in the fear of God, in faith, in love to-
wards one's neighbor, and similar spiritual virtues.
In the histories of the hermits there are examples of Anthony 3?
and of others which make the various spheres of life equal.
It is written that when Anthony asked God to show him what
progress he was making in this kind of life, a certain shoe-
maker in the city of Alexandria was indicated to him in a
dream, to whom he should be compared. The next day An- •
thony came into the city, and went to the shoemaker in order to
ascertain his exercises and gifts, and, having conversed with
the man, heard nothing except that early in the morning he
E rayed in a few words for the entire state, and then attended to
is trade. Here Anthony learned that justification is not to
be ascribed to the kind of life which he had entered [what
God had meant by the revelation ; for we are justified before
» Matt. 15 : 9.
Ch. XIII., Art. XXVII. MONASTIC VOWS. 289
God not through this or that life, but alone through faith in
Christ].
But although the adversaries now moderate their praises 39
concerning perfection, yet they actually think otherwise. For
they sell merits, and apply them on behalf of others, under
the pretext that they are observing precepts and counsels, on
account of which they actually hold that they have superfluous
merits. But what is it to arrogate to one's self perfection, if
this be not? Again it has been laid down in the Confutation
that the monks endeavor to live more nearly in accordance with
the Gospel. Therefore it ascribes perfection to human tradi-
tions if they are living more nearly in accordance with the
Gospel by not having property, being unmarried, and obeying
the rule in clothing, meats and like trifles.
Again the Confutation says that the monks merit eternal life 4c
the more abundantly, and quotes Scripture (Matt. 19 : 29) :
" Every one that hath forsaken houses," etc., viz. that this
claims perfection also for factitious religious rites. But this
passage of Scripture in no way favors monastic life. For
QgQ Christ does not mean that to forsake parents, wife, breth-
ren, is a work that must be done because it merits the
remission of sins and eternal life. Yea such a forsaking is
cursed. For if any one forsake parents or wife, in order by
this very work to merit the remission of sins or eternal lif^,
this is done with dishonor to Christ.
There is, moreover, a twofold forsaking. One occurs with- 4
out a call, without God's command ; this Christ does not ap-
prove (Matt. 15:9). For the works chosen by us are useless
services. But it appears the more clearly that Christ does not
approve this flight from the fact that he speaks of forsaking
wife and children. We know, however, that God's command-
ment forbids the forsaking of wife and children. The forsak-
ing which occurs by God's command is of a different kind,
viz. when power or tyranny compels us either to depart or to
deny the Gospel. Here we have the command that we should
the rather bear injury, that we should rather suffer not only
wealth, wife and children, but even life, to be taken from us.
This forsaking Christ approves, and accordingly he adds : "For
the Gospel's sake " (Mark 10 : 29), in order to signify that he
is speaking not of those who do injury to wife and children,
but who bear injury on account of the confession of the Gospel.
For the Gospel's sake we ought even to forsake our body. 4a
Here it would be ridiculous to hold that it would be a service
to God to kill one's self, and without God's command to leave
the body. So too it is ridiculous to hold that it is a service to
God without God's command to forsake possessions, friends,
wife, children.
290 THE APOLOGY OF THE AUGSBURG CONFESSION.
Therefore it is evident that they wickedly distort Christ's 43
word to a monastic life. Unless perhaps the declaration that
they " receive a hundred-fold in this life " be in place here.
For very many become monks not on account of the Gospel,
but on account of sumptuous living and idleness, who find the
most ample riches instead of slender patrimonies. But as the 44
entire subject of monasticism is full of shams, so, by a false
pretext, they quote testimonies of Scripture, and as a conse-
juence they sin doubly, i. e, they deceive men, and that too
nder the pretext of the divine name.
oQi Another passage is also cited concerning perfection 45
(Matt. 19 : 21) : " If thou wilt be perfect, go and sell that
thou 1 last, and give to the poor, and come and follow me."^
This passage has exercised many, who have imagined that it is
perfection to cast away possessions and the control of property.
Let us allow the philosophers to extol Aristippus, who cast a 46
great weight of gold into the sea. [Cynics like Diogenes, who
WQjild have no house, but lay in a tub, may commend such
heathenish holiness.] Such examples pertain in no way to
Christian perfection. [Christian holiness consists in much
higher matters than such hypocrisy.] The division, control
and possession of property are civil ordinances, approved by
God's Word in the commandment (Ex. 20 : 15) : "Thou shalt
not steal." The abandonment of property has no command or
advice in the Scriptures.^ For evangelical poverty does not
consist in the abandonment of property, but not to be avari-
cious, not to trust in wealth, just as David was poor in a most
wealthy kingdom.
Wherefore since the abandonment of property is merely 347
human tradition, it is a useless service. Excessive also are the
praises in the Exti-avagant^ which says that the abdication
of -the ownership of all things for God's sake is meritorious
and holy and a way of perfection. And it is very dangerous to
^xtpl with such excessive praises a matter conflicting with polit-
cail order. [When inexperienced people hear such commenda-
ions, they conclude that it is unchristian to hold property;
whence then many errors and seditions follow ; through such
commendations Miinzer was deceived, and thereby many Ana-
baptists were led astray.] But Christ here speaks of perfec- 48
* Luther wrote on the margin of his copy of the Apology : " * Go, sell all
things/ but for the same reason for which they should be forsaken, i. e.
for Christ's sake, not by one's own choice."
' Luther on margin : " The poor in spirit are called blessed for the sam9
reason as above."
• Extravag. of John XXII., tit., xiv., cap. 6, where these words of Pope
Nicholas III. are quoted from Lib. vi., Decretal 1. v., t. xii., c. 3.
Ch. XIII., Art. XXVH. MONASTIC VOWS. 29]
tion. Yea they do violence to the text who quote it mutilated.
Perfection is in that which Christ adds : " Follow me." * The 49
example of obedience in one's calling has been presented. And
as callings are unlike [one is called to rulership, a second to be
father of a family, a third to be a preacher] ; so this calling
does not belong to all,^ but pertains properly to that person
with whom Christ there speaks, just as the call of David to the
kingdom, and of Abraham to slay his son, are not to be imi-
tated by us. Callings are personal,' just as matters of business
themselves vary with times and persons ; but the example of
obedience is general. Perfection would have belonged to that 50
young man if he had believed and obeyed this vocation. Thus
perfection with us is that every one with true faith should obey
his own calling. [Not that I should undertake a strange call-
ing for which I have not the commission or command of God.]
Thirdly. In monastic vows chastity is promised. We have 51
said above, however, concerning the marriage of priests, that
the law of nature in men cannot be removed by vows or en-
actments.^ And as all do not have the gift of continence,
many because of weakness are unsuccessfully continent. Neith-
non er indeed can any vows or any enactments abolish the com-
mand of the Holy Ghost (1 Cor. 7:2): " To avoid forni-
cation, let every man have his own wife." Wherefore this
vow is not lawful in those who do not have the gift of ccnti-
nence, but who are polluted on account of weakness. Con- 52
cerning this entire topic enough has been said above, in regard
to which indeed it is wonderful, since the dangers and scandals
are occurring before the eyes, that the adversaries still defend
their traditions contrary to the manifest command of God.
Neither does the voice of Christ move them, who chides the
Pharisees (Matt. 23 : 13 sq.), who made traditions contrary to
God's command.
Fou7ihly. Those who live in monasteries are released from $3
their vows by such godless ceremonies,* as of the Mass applied
on behalf of the dead for the sake of gain ; the worship of
saints, in which the fault is twofold, both that the saints are
put in Christ's place and that they are wickedly worshipped,
just as the Dominicans invented the rosary of the Blessed
» Luther ddds : *' I. e. Suffer with me."
' Luther on margin : " Yea, it does not belong to all , because on ac-
count of Christ, it is public."
' Luther on margin : " No."
* Cf. Apology xxiii., | 7 sq., p. 237.
* /. e. The fact that these godless services are maintained releases all
godly men from the obligations they may have formerly made to devote
themselves to a monastic life. Cf. last sentence, § 68.
292 THE APOLOGY OF THE AUGSBUEG CONFESSION.
Virgin, which is mere idle talk, not less foolish than it is
wicked, and nourishes the most vain presumption. Then, too,
these very impieties are applied only for the sake of gain.
Likewise, they neither hear nor teach the Gospel concerning 54
the free remission of sins for Christ's sake, concerning the
righteousness of faith, concerning true repentance, concerning
works which have God's command. But they are occupied
either in philosophic discussions or in the handing down of
ceremonies that obscure Christ.
We will not here speak of the entire service of ceremonies, 55
of the lessons, singing and similar things which could be toler-
ated if they would be regarded as exercises, after the manner
of lessons in the schools [and preaching], whose design is to
teach the hearers, and, while teaching, to move some to fear or
faith. But now they feign that these ceremonies are services
of God, which merit the remission of sins for themselves and
for others. For on this account they increase these ceremonies.
But if they would undertake them in order to teach and exhort
the hearers, brief and select lessons would be of more profit
than these infinite babblings. Thus the entire monastic life is 56
full of hypocrisy and false opinions [against the first and second
commandments, against Christ]. To all these this danger also
is added, that those who are in these fraternities are com-
pelled to assent to those persecuting the truth. There are,
therefore, many important and forcible reasons which free
good men from the obligation to this kind of life.
Qoq Lastly, the canons themselves release many, who either 57
without judgment [before they have attained a proper age]
have made vows when enticed by the arts of the monks, or
have made vows under compulsion by friends. Such vows not
even the canons declare to be vows. From all these considera-
tions it is apparent that there are very many reasons which
teach that monastic vows such as have hitherto been made are
not vows ; and for this reason a sphere of life full of hypoc-
risy and false opinions can be safely deserted.
Here they present an objection derived from the Law con- ^1
cerning the Nazarite (Num. 6 : 2 sq.). But the Nazarites did
not take upon themselves their vows, with the opinions which,
we have hitlierto said, we censure in the vows of the monks.
The rite of the Nazarites was an exercise [a bodily exercise
with fasting and certain kinds of food] or declaration of
faith before men, and did not merit the remission of sins
before God, did not justify before God. [For they sought
this elsewhere, viz. in the promise of the blessed Se«»d.] Again,
just as circumcision or the slaying of victims woultl not be a
service of God now, so the rite of the Nazarites ought not to
be presented now as a service, but it ought to be judged simply
Ch. XIIL, Art. XXVII. MONASTIC VOWS. 293
as an adiaphoron. It is not right to compare raonasticism, de-
vised, without God's Word, as a service which should merit
the remission of sins and justification, with the rite of the
Nazarites, which had God's Word, and was not delivered for
the purpose of meriting the remission of sins,* but to be an
outward exercise, just as other ceremonies of the Law. The
same can be said concerning other cere monies prescribed in the
Law.
The Rechabites^ also are cited, who did not have any posses- 59
sions, and did not drink wine, as Jeremiah writes (ch. 35 : 6
sq.).^ Yea truly, the example of the Rechabites accords beau-
tifully with our monks, whose monasteries excel the palaces
of kings, and who live most sumptuously! And the Rechab-
ites, in their poverty of all things, were nevertheless married.
Our monks, although abounding in all voluptuousness, profess
celibacy.
noA Besides examples ought to be interpreted according to 60
the rule, i, e. according to certain and clear passages of
Scripture, not contrary to the rule or contrary to the Scriptures.
It is very certain, however, that our observances do not merit 61
the remission of sins or justification. Wherefore when the
Rechabites are praised, it is necessary that these have observed
their custom, not for the purpose of believing that by this they
merited remission of sins, or that the work is itself a justify-
ing service, or one on account of which they obtained eternal
life, instead of, by God's mercy, for the sake of the promised
Seed. But because they had the command of their parents
their obedience is praised,^ concerning which there is the com-
mandment of God : " Honor thy father and mother."
Then too the custom had a particular purpose : Because they 62
were foreigners, not Israelites, it is apparent that their father
wished to distinguish them by certain marks from their own
people, so that they might not relapse into the impiety of their
people. He wished by these marks to admonish them of the
doctrine of faith and immortality. Such an end is lawful. But 63
far different ends for monasticism are taught. They feign that
the works of monasticism are a service, they feign that they
merit the remission of sins and justification. The example of
the Rechabites is thertifore unlike monasticism ; to omit here
other evils which inhere in monasticism at present.
They cite also from 1 Tim. 5 : 11 sqq. concerning widows, 64
* Luther added : " And it was temporal ; and then too neither unmarried
nor poor, nor obedient."
* Luther on margin : * Neither were these unmarried or obedient 01
poor, as the monks."
Cf. 2 Kings 10:15. * See Jer. 86 : 18, 19.
294 THE APOLOGY OF THE AUGSBUKG CONFESSION.
who, as they served the Church, were supported at the public
expense, where it is said : " They will marry, having damna-
tion, because they have cast oif their first faith." First let us 65
suppose that the apostle is here speaking of vows ; still this
passage will not favor monastic vows, which are made concern-
ing godless services, and in the opinion that they merit the re-
mission of sins and justification. For Paul, with his entire
voice, condemns all services, all laws, all works, if they be ob-
served in order to merit the remission of sins, or that, on account
of them, instead of through mercy on account of Christ, we ob-
tain remission of sins. On this account it was necessary for the
vows of widows, if there were any, to be unlike monastic
vows.
Qoc Besides if the adversaries do not cease to misapply the 66
passage to vows, the prohibition that no widow be selected
who is less than sixty years (1 Tim. 5 : 9) must be misapplied
in the same way. Thus vows made before this age will be of
no account. But the Church did not yet know these vows. 67
Therefore Paul condemns widows, not because they marry, for
he commands the younger to marry ; but because, when sup-
ported at the public expense, they became wanton, and on this
account cast off faith.^ He calls this " first faith," clearly not
of a monastic vow, but of Christianity [of their baptism, their
Christian duty, their Christianity]. And in this way he re-
ceives faith in the same chapter (v. 8) : " If any one provide not
for his own, and specially for those of his own house, he hath
denied the faith." For he speaks otherwise of faith than the 68
sophists. He does not ascribe faith to those who have mortal
sin. He accordingly says that those cast off faith who do not
care for their relatives. And in the sa,me way he says that
wanton women cast off faith.
We have recounted some of our reasons, and, in passing, have 69
explained away the objections urged by the adversaries. And
we have collected these matters, not only on account of the ad-
versaries, but much more on account of godly minds, that they
may have in view the reasons why they ought to disapprove of
hypocrisy and fictitious monastic services, all of which indeed
this one voii3e of Christ annuls, when it says (Matt. 15; 9):
" In vain they do worship me, teaching for doctrines the com-
mandments of men." Wherefore the vows themselves and the
observance of meats, lessons, chants, vestments, sandals, girdles,
are useless services in God's sight. And all godly minds should
certainly know that the opinion is pharisaic and condemned
* Luther on margin : " Perhaps they relapsed into Judaism, since they
could not find in the Church one who was willing or able to marry then» •
and the Jews gladly married them from hatred to Christ."
C5h.XIV.,Art.XXVIIL ECCLESIASTICAL POWER 296
that these observances merit the remission of sins ; that on ao-
count of them we are accounted righteous ; that on account of
them, and not through mercy on account of Christ, we obtain
eternal life. And the holy men who have lived in these kinds 7<s
of life must necessarily have learned, confidence in such ob-
servance having been rejected, that they had the remission of
sins freely ; that for Christ's sake through mercy they would
obtain eternal life, and not for the sake of these services [there-
fore godly persons who were saved and continued to live in
monastic life had finally to come to this, viz. that they despaired
of their monastic life, despised all their works as dung, con-
demned all their hypocritical service of God, and held fast to
the promise of grace in Christ, as in the example of St. Ber-
nard, saying, Perdite vlxi, I have lived in a sinful way] ; be-
cause God only approves services instituted by his Word, which
services avail when used in faith.
CHAPTER XIV.
286 Article XXVIII.
Of Ecclesiastical Power,
Here the adversaries vociferate violently concerning thei
privileges and immunities of the ecclesiastical estate, and they
add the peroration : " All things are vain which we presented
in the present article against the immunity of the churches and
priests." This is mere calumny ; for in this article we have 2
disputed concerning other things. Besides we have frequently
testified that we do not find fault with political ordinances, and
the gifts and privileges granted by princes.
But would that the adversaries would hear, on the others
hand, the complaints of the churches and of godly minds!
The adversaries courageously guard their own dignities and
wealth ; meanwhile, they neglect the condition of the churches ;
they do not care that the churches be rightly taught, and that ,
the sacraments be rightly administered. To the priesthood
they admit all kinds of persons without distinction. After-
wards they impose intolerable burdens ; as though they were de-
lighted with the destruction of others, they demand that their
traditions be observed far more accurately than the Gospel.
Now in the most important and difficult controversies, concern- 4
ing which the people urgently desire to be taught, in order that
Parallel Passages. — Augsburg Confession, Art. xxviii.; Apology, Art.
xvi. ; Smalcald Articles, Appendix, Of the Power and Primacy of the Pope ;
Small Catechism, Preface; Formula of Concord, Epitome, x.:7; Sol. Dec,
z.:9.
296 THE APOLOGY OF THE AUGSBUKG CONFESSION.
they may have something certain which they may follow, they
do not release the minds which doubt most severely tortures;
they only call to arms. Besides in manifest subjects they pre-
sent decrees written in blood, which threaten horrible punish-
ments to men unless they act clearly contrary to God^s com-
mand. Here, on the other hand, you ought to see the tears 5
of the poor, and hear the pitiable complaints of many good
men, which God undoubtedly considers and regards, to whom
at the same time you will render an account for your steward-
ship.
But although in the Confession we have on this article em- 6
braced various topics, the adversaries make no reply, except
that the bishops have the power of rule and coercive correc-
tion, in order to direct their subjects to the goal of eternal
blessedness ; and that, for the power of ruling, there is required
the power to judge, to define, to distinguish and fix those
aon things which are serviceable or conduce to the end that has
been before mentioned. These are the words of the Con-
futation, in which the adversaries teach us that the bishops
have the authority to frame laws [without the authority of the
Gospel] useful for obtaining eternal life. The controvei'sy is
concerning this article.
But we must retain in the Church this doctrine, viz. that we r
receive the remission of sins freely for Christ's sake by faith.
We must also retain this doctrine, viz. that human traditions
are useless services, and therefore neither sin nor righteousness
should be placed in meat, drink, clothing and like things, the
use of which Christ wished to be left free, since he says (Matt.
15:11): "Not that which goeth into the mouth defileth the
man ;" and Paul (Rom. 14:17): "The kingdom of God is
not meat and drink." Therefore the bishops have no right to 8
frame traditions in addition to the Gospel, that they may merit
the remission of sins, that they may be services for God to ap-
prove as righteousness, and which burden consciences, as
though it were a sin to omit them. All this is taught espe-
cially by a passage in Acts (15 : 9 sqq.), where the apostles say
[Peter says] that hearts are purified by faith. And then they
prohibit the imposing of a yoke, and show how great the dan-
ger is, and enlarge upon the sin of those who burden the
Church. " Why tempt ye God ?" they say. By this thunder-
bolt our adversaries are in no way terrified, who defend by
violence traditions and godless opinions.
For above they have also condemned Article XV., in which 9
we have stated that traditions do not merit the remission of
sins, and they here say that traditions conduce to eternal life.
Do they merit the remission of sins? Are they services which
God approves as righteousness? do thej' quicken hearts? Paul 10
Ch. XIV., Art. XXVIII. ECCLESIASTICAL POWER 297
to the Colossians (2 : 20 sqq.) says that traditions do not profit
with respect to eternal righteousness and eternal life ; for the
reason that food, drink, clothing and the like are things " that
perish with the using/' But eternal life is wrought in the
heart by eternal things, i. e. by the Word of God and the
Holy Ghost. Therefore let the adversaries explain how tradi-
tions conduce to eternal life.
Since, however, the Gospel clearly testifies that traditions 1 1
288 ought not to be imposed upon the Church in order to
merit the remission of sins ; in order to be services which
God shall approve as righteousness ; in order to burden con-
Bcienoes, so that it may be judged that to omit them is a sin,
the adversaries will never be able to show that the bishops
have the power to institute such services.
Besides, we have declared in the Confession^ what power la
the Gospel ascribes to bishops. Those who are now bishops
do not perform the duties of bishops according to the Gospel ;
although indeed they may be bishops according to canonical
polity, which we do not censure. But we are speaking of a 13
bishop according to the Gospel. And the ancient division of
power into " power of the order " and " power of jurisdiction "
is pleasing to us. Therefore the bishop has the power of the
order, i. e. the ministry of the Word and sacraments ; he has
also the power of jurisdiction, i, e. the authority to excommu-
nicate those guilty of open crimes, and again to absolve them
if they are converted and seek absolution. Nor indeed have 14
they power tyrannical, i. e. without law ; or regal, i. e. above
law ; but they have a fixed command and a fixed Word of God,
according to which they ought to teach, and according to which
they ought to exercise their jurisdiction. Wherefore, even
though they should have some jurisdiction, it does not follow
that they are able to institute new services. For services per-
tain in no way to jurisdiction. And they have the Word, they
have the command, how far they ought to exercise jurisdiction,
viz. if any one would do anything contrary to that Word which
they have received from Christ.
Although in the Confession^ we also have added how far it 15
is lawful for them to frame traditions, viz. not as necessary ser-
vices, but so that there may be order in the Church, for the
sake of tranquillity. And these traditions ought not to cast
snares upon consciences, as though to enjoin necessary services ;
as Paul teaches when he says (Gal. 5:1): " Stand fast, there-
fore, in the liberty wherewith Christ hath made us free, and be
not entangled again with the yoke of bondage." The use of 16
such ordinances ought therefore to be left free ; provided that
* Augsburg Qvnfession, xxviii. 6-12. ' Ibid., xxviii. : ^ 8.
38
298 THE APOLOGY OF THE AUGSBURG CONFESSION.
scandals be avoided ; and that they be not judged to be neces-
sary services ; just as the apostles themselves ordained [for the
sake of good discipline] very many things which have been
changed with time. Neither did they hand them down in such
a way that it would not be permitted to change them. For
QOQ they did not dissent from their own writings, in which they
greatly labor, lest the opinion that human rites are neces-
sary services may destroy the Church.
This is the simple mode of interpreting traditions, viz. that 17
we understand them not as necessary services, and nevertheless,
for, the sake of avoiding scandals, we should observe them in
proper place. And thus many learned and great men in the
Church have held. Nor do we see what can be opposed to
this. For it is certain that the expression (Luke 10: 16): 18
" He that heareth you, heareth me," does not speak of tradi-
tions, but is most effective against traditions. For it is not a
mandaium cum libera (a bestowal of unlimited authority), as they
call it, but it is a cautio de rato (the giving of security for a
trust) with respect to a particular charge [not a free, unlimited
order and power, but a limited order, viz. not to preach their
own word, but God's Word and the Gospel], i, e. the approval
given to the apostles, that we believe them concerning the word
of another, and not concerning their own word. For Christ
wishes to assure us as to how necessary it would be to know
that the Word, delivered by men, is efficacious, and that no other
word from heaven ought to be sought. " He that heareth you, 19
heareth me," cannot be received of traditions. For Christ re-
quires that they teach in such a way that he himself be heard,
because he says : " He heareth me." Therefore he wishes his
own voice, his own Word, to be. heard, not human traditions.
Thus a saying which is most especially in our favor, and con-
tains the most important consolation and doctrine, these stupid
men pervert to the most trifling matters, the distinctions of
food, vestments and the like.
They quote also Heb. 13:17: "Obey them that have the 20
rule over you." This passage requires obedience to the Gospel.
For it does not establish a dominion for the bishops apart from
the Gospel. Neither should the bishops frame traditions con-
trary to the Gospel, or interpret their traditions contrary to the
Gosi)el. And when they do this, obedience is prohibited, ac-
cording to Gal. 1:9: "If any man preach any other gospel,
let him be accursed."
290 ^^ make the same reply to Matt. 23 : 3 : " Whatsoever 21
they bid you observe, that observe," because evidently a
universal command is not given that we should receive all
things [even contrary to God's command and Word], since
Scripture elsewhere (Acts 6 : 29) bids us obey God rather than
Ch. XrV., Art. XXVIII. ECCLESIASTICAL POWER. 29?
men. When, therefore, they teach wicked things, they are not
to be heard. But these are wicked things, viz. that human tra-
ditions are services of God, that they are necessary services,
that they merit the remission of sins and eternal life.
They present, as an objection, the public scandals and com- 22
motions which have arisen from the pretext of our doctrine.
To these we briefly reply. If all* the scandals be brought to- 23
gether, still the one article concerning the remission of sins,
that for Christ's sake through faith we freely obtain the remis-
sion of sins, brings so much good as to hide all evils. And 24
this, in the beginning, gained for Luther not ( nly our favor,
out that also of many who are now contending against us.
" For former favor ceases, ard mortals are forgetful,"
says Pindar. Nevertheless* we neither desire to desert truth
* Var. and Germ., which have greatly amplified the remaining sections
(although they do not agree in the order of the sentences), continue thus:
" In the first place ^ it is evident that by the blessing of God our princes
have an obedient people in their dominions. And this very kind of doc-
trine which we follow increases respect for them, because it honors the
authority of magistrates with the most ample praises. This matter also
is of very great service in preserving tranquillity. Secondly, if all the
scandals be brought together " [Germ. : And although it may not be othertuise
than that, as is customary in the world, offences have happened through wicked
and imprudent people ; for the devil causes such offences, in order to disgrace
the Go»pel\, "yet the two articles, viz. the one that we obtain the remis-
sion of sins freely for Christ's sake through faith, and that we are ac-
counted righteous for Christ's sake by faith, and the other, that the laws
of the magistrate and the entire government are divine ordinances which
the Christian ought to use in a holy way, have so much good connected
with them that they hide all inconveniences." Then Var. alone : " For
alarmed consciences can have no firm consolation against God's wrath
unless the former article be known. The latter article greatly protects the
tranquillity of states. Besides, with what pernicious opinions both kinds
of doctrine were suppressed previous to this time no one is ignorant, and
the books of the adversaries testify, who nowhere make mention of faitb
whet they speak of the remission of sins, nowhere teach of the worth 0
civil matters, nowhere teach how the Gospel communicates eternal righv-
eousness, and in the mean time wishes us in our bodily life to use political
laws and customs. The declaration of these matters in the beginning
gained favor for Luther, not only with us, but also with many who now
most atrociously," etc.
' In Ed. Var. these words follow : " If any tumults have already arisen,
the guilt can justly be charged upon the adversarie«, who first excited a
schism and scattered the churches by the unjust condemnation of Luther.
And now they exercise wonderful cruelty towards good men, and tho'^e
300 THE APOLOGY OF THE AUGSBUltG CONFESSION.
that is necessary to the Church, nor can we assent to the adver-
saries in condemning it. "For we ought to obey God rather 2 5
than men/' Those who in the beginning condemned manifest
truth, and are now persecuting it with the greatest cruelty, will
give an account for the schism that has been occasioned. Then,^
teaching godly things. They excite the minds of men also in other ways,
which we are not disposed to recount here. Nor are we so hard-hearted^
and so without feeling, that public offences in no way disturb us. But we
remember that it has been said by Christ : * Blessed is he whosoever shall
not be offended in me ' (Matt. 11:6). For the devil tries both to suppress
and to mar the Gospel in infinite ways. In some places he inflames ty-
rants against those who confess the Gospel, in other places he excites wars,
in other places seditions, in other places heresies, in order to render this
kind of doctrine hateful, because it seems to afford occasion for such
movements. And indeed it is easier for prudent men to pay no attention
to their own dangers than to these scandals of public commotions. But
it is necessary for the Christian's mind to be fortified against these also,
lest on account of them he may cast away the Word of God." Germ, has
treated this passage thus : "But as to the want of unity and the dissension in
the Church, it is well known how these matters first happened, and who have
given occasion for the separation ; namely, the venders of indulgences, who with-
out shame preached intolerable lies, and afterwards condemned Luther for not
justifying these lies, and in addition continued to excite more controversies, so
that Luther was induced to attack many other errors. But inasmuch as our
opponents would not suffer the truth, and besides attempted to promote manifest
errors by force, it is easy to Judge who is guilty of the schism. Indeed all the
world, all wisdom and all power, should yield to Christ and his holy Word.
But the devil is the enemy of God, and he therefore arrays all his power against
Christ, to extinguish and suppress the Gospel. Therefore the devil with his
members, who sets himself against God^s Word, is the cause of the dissension
and want of unity."
* Var. (and Germ., but the latter less copiously) : " But although the
CL mparison does not delight us, nevertheless because the adversaries bur-
den us with this charge, the vices of their own men are not to be dissem-
bled [Germ. : i/" we were to narrate also the offences of the opponents, ....
it would be a very terrible list]. How much evil there is with the adver-
saries in the sacrilegious profanation of the masses I how much disgrace la
connected with their celibacy I The worship of the saints is with them
full of manifest idolatry. Is there no offence in the ambition of the pcpes,
who for more than four hundred years have been waging war with our
emperors, mostly in Italy, sometimes even in Germany, where they have
arrayed against one another, son and father, kindred and citizens ? But if
the causes for these wars be sought, nothing will be found worthy of the
popes: for we will speak very moderately." [Germ, plainly: How the
popes strove only how they might themselves become emperors, and subdue all
Italy to themselves /] " How great an evil it is that in ordaining priests
tbey do not choose such as are fit I What evil in the sale of benefits!
Ch. XIV., Art. XXVIII. ECCLESIASTICAL POWER 301
too, are there no scandals among the adversaries? How much 26
evil is there in the sacrilegious profanation of the Mass ap-
plied to gain I how great disgrace in celibacy ! But let us
omit a comparison. According to the circumstances we have
made this reply to the Confutation. Now^ we leave it to the 27
Again, is there no fault in their dangeruus dispensations? But even these
faults could be forgiven them if they nevertheless would preserve pure
doctrine in the churches. But how this is contaminated by impious opin-
ions and traditions the writings of the canonists attest, as also the books
of the theologians, full of profane discussions which in part are useless to
piety, and in part even dissent from the Gospel. Again, they trifle in the
interpretation of Scripture and fabricate whatever they please. This con-
fusion of doctrine is the chief offence, and is especially dangerous, con-
cerning which particularly John complains in the Apocalypse when he
describes the realm of the Pope. When we come to the superstitions of
the monks, which were infinite, what shall we say ? How many pernicious
offences are there 1 What sort of application of merits was it when a
hood was put upon a corpse, etc. ? Moreover is there no offence in their
endeavor at the present time to suppress the manifest truth of the Gospel,
in their cruel slaughter of good men who teach what is godly, in their for-
bidding doubting consciences to be healed when their circumstances have
been made known, in their exhorting kings to cruel robbery? Verily
these are to be judged not as offences, but as truly Karopd^fiara [right
actions] of the Pope I Nor indeed do we care about amplifying anything
in proportion to the magnitude of the subjects involved, lest some one
may think that we are delighted by this relation which the writers of the
Confutation have forced from us against our will. For this cause ought
to be judged not from the character of men, or from fortune, but from the
Word of God, which we earnestly desire that all who would consult pro-
nounce judgment in these controversies. But here we must say again what
we have already said frequently : We are very desirous of public harmony
and peace, which it is certainly becoming that Christians should cherish
among one another to as great an extent as possible. Again we unwill-
ingly differ with the Emperor, whom we revere not only on account of the
exalted rank of government, but also on account of the truly heroic vir-
tues with which we have known him to be endowed " [Germ, omits what
is said concerning the Emperor]. " But the adversaries do not permit us to
unite harmoniously unless with the condition that we assent to those con-
demning the truth of the Gospel that is manifest and is necessary to the
Church. This we cannot do. For * we ought to obey God, rather than
men.* Wherefore the adversaries, who by a new and unusual cruelty are
scattering the churches, will render to God an account of the schism.
Nor is there any doubt that this cruelty will produce some change in pub-
lic affairs. According to the circumstances we have made this reply,"
etc (2 26).
^ Vai continues : " And we leave to all godly men the decision as tc
302 THE APOLOGY OF THE AUGSBURG CONFESSION.
judgment of all the godly whether the adversaries have been
right in boasting that they have actually refuted our Confes-
sion from the Scriptures.
which of the two parties believes aright. And we offer to declare more
fully our opinion concerning each topic, in case it be anywhere desired."
PART IV.
THE SMALCALD ARTICLES,
THE SMALCALD ARTICLES.
CONTENTS
PREFACE OF DR. MARTIN LUTHER.
PART FIRST.
L-IV. OF THE TRINITY AND THE PERSON OF CHRIST.
PART SECOND.
OF THE ARTICLES CONCERNING THE OFFICE AND WORK
OF JESUS CHRIST, OR OUR REDEMPTION.
L OF THE MERIT OF CHRIST, AND THE RIGHTEOUSNESS
OF FAITH.
IL OF THE MASS.-~APPENDIX: OF THE INVOCATION OF
SAINTS.
in. OF CHAPTERS AND CLOISTERa
IV. OF THE PAPACY.
PART THIRD.
ARTICLES CONCERNING WHICH WE ARE ABLE TO
TREAT.
L OF SIN.
H. OF THE LAW.
in. OF REPENTANCE.
A. Op True Repentance.
B. Op the False Repentance op the Papibiv.
rV. OF THE GOSPEL.
V. OF BAPTISM.
VL OF THE SACRAMENT OF THE ALTAB.
Vn. OF THE KEY&
n MM
306 THE SMALCALD ARTICLES.
Vin. OF CONFESSION.
IX. OF EXCOMMUNICATION.
X. OF ORDINATION AND THE CALL.
XI. OF THE MARRIAGE OF PRIESTa
XIL OF THE CHURCH.
XTTT. WHEN MAN IS JUSTIFIED BEFORE GOD, AlH) OF GOOD
WORKS.
XIV. OF MONASTIC VOWS.
XV. OF HUMAN TRADITIONS.
APPENDIX.
TREATISE CONCERNING THE POWER AND PRIMACY
OF THE POPE.
L OF THE FICTITIOUS AUTHORITY OF THE POPE
n. OF THE POWER AND JURISDICTION OF BISHOPS.
THE SMALOALD ARTICLES.
ARTICLES OF CHRISTIAN DOCTRINE, WHICH WERE TO
HAVE BEEN PRESENTED ON OUR PART TO THE
COUNCIL, IF ANY HAD BEEN ASSEMBLED AT
MANTUA OR ELSEWHERE, INDICATING WHAT
WE COULD RECEIVE OR GRANT, AND
WHAT WE COULD NOT. WRITTEN BY
DR. MARTIN LUTHER IN THE YEAR
MDXXXVIL
295 Preface op Dr. Martin Luther.
When Pope Paul III. convoked a Council last yeai to as- 1
semble at Mantua about Whitsuntide, and afterwards transferred
it from Mantua, so that it is not yet clear where he will or can
fix it ; and we on our part had reason to expect that we would
either be summoned also to the Council or be condemned un-
summoned ; I was directed to compose and collect the articles
of our doctrine, in case there should be any deliberation as to
what and how far we could yield to the Papists, and upon what
we intended finally to persevere and abide,
I have accordingly collected these articles and presented a
them to our side. They have also been accepted and unani-
mously confessed by those with us, and it has been resolved
that in case the Pope with his adherents should ever be so bold
as seriously and in good faith, without lying and cheating, to
hold a truly free Christian Council (as indeed he would be in
duty bound to do), they be publicly presented, and express the
Confession of our faith.
But since the Romish court is so dreadfully afraid of a free 3
Christian Council, and shuns the light so shamefullv, that it
has removed, even from those who are on its side, the hope that
it will permit a free Council, and much less itself hold it,
whereat, as is just, they are greatly offended and have on
that account no little trouble, since they notice thereby that
the Pope prefers to see all Christendom lost, and all souls
damned, rather than that either he or his adherents be reformed
308 THE SMALCALD ARTICLES.
even a little, and permit a limit to be fixed to their tyranny; I
have, nevertheless, determined to bring these articles to light
through the public press, so that should I die before there
would be a Council (as I fully expect and hope, because the
knaves by fleeing the light and shunning the day take such
wretched pains to delay and hinder the Council), they who live
ogg and remain after me may thereby have my testimony and
confession to produce, concerning the Confession which I
had before published, whereby up to this time I still abide,
and, by God's grace, will abide.
For what shall I say ? How shall I complain ? I am still 4
in life, am writing, preaching and lecturing daily; and yet
there are spiteful men, not only among the adversaries, but also
false brethren that profess to be on our side, who attempt to
represent my writings and doctrine directly contrary to myself,
and compel me to hear and see it, although they know well
that I teach otherwise, and who wish to adorn their venom
with my labor, and under my name to mislead the poor people.
How will such occurrences continually increase after my death!
Yea, it is but just that I should reply to everything while 1 5
am still living. But, on the other hand, how can I alone stop
all the mouths of the devil? Especially of those (as they all
are embittered) who will not hear or notice what we write, but
solely exercise themselves with all diligence how they may
most shamefully pervert and corrupt our word in every letter.
These I let the devil answer, or at last God's wrath, as they de-
serve. I often think of the good Gerson, who doubts whether 6
anything good should be published. If it be not done, many
souls are neglected who could be delivered ; but if it be done,
the devil is there, with malignant, villainous tongues without
number which envenom and pervert everything, so that the
fruit is still prevented. Yet what they gain thereby is mani- 7
fest. For seeing that they have lied so shamefully against us,
and by means of lies wish to retain the people, God has con-
stantly advanced his work, and been ever making their assem-
bly less and ours greater, and by their lies they have been and
still continue to be brought to shame.
I must tell a story. There was a doctor* sent here to Witten- 8
berg from France, who said publicly before us that his king
was sure, and more than sure, that among us there is no
Church, no magistrate, no marriage, but all live promiscuously
as cattle, and each one does as he will. Say now, how will 9
those who by their writings have represented such gross lies to
* Dr. Gervasius Waim, Professor at Sorbonne, sent in 1631 from the
king of France to the elector of Saxony. — De Wette's Luther's Letters,
▼. 62 ; Seckendorf 8 History, iii. 145 ; Melanchthon's Letters, 0. E. ii. : 617
PREFACE OF DR. MARTIN LUTHER. SOS
the king and to other countries as the pure truth, Icok at us on
that day before the judgment-seat of Christ? Christ, the Lord
QQ- and Judge of us all, knows well that they lie and have
lied, whose sentence they must again hear ; that I know
certainly. God convert those who can be converted to repent-
ance ! To the rest it will be said, Woe, and, alas ! eternally.
But to return to the subject. I sincerely desire to see a truly i
Christian Council, whereby yet many matters and persons
would be helped. Not that we need it, for our churches are
now, through God's grace, so illumined and cared for by the
pure Word and right use of the sacraments, by knowledge of
the various callings and of right works, that we on our part
ask for no Council, and on such points have nothing better to
hope or expect from a Council ; but because we see in the bish-
oprics everywhere so many parishes vacant and desolate that
one's heart would break. And yet neither the bishops nor
canons care how the poor people live or die, for whom never-
theless Christ has died, and who cannot hear him speaking
with them as the true Shepherd with his sheep. This causes ii
me to shudder and fear that at some time he may send a coun-
cil of angels upon Germany that may utterly destroy us, as
Sodom and Gomorrah, because we so presumptuously mock him
concerning this Council.
Besides such necessary ecclesiastical affairs, there would be 12
also in the political estate innumerable matters of great import-
ance to improve. There is the disagreement between the
princes and the states; usury and avarice have burst in like a
flood, and have the semblance of right ; wantonness, lewdness,
pride in dress, gluttony, gambling, idle display, with all kinds
of bad habits and wickedness, insubordination of subjects, do-
mestics and laborers of every trade, also the exactions of the
peasants (and who can enumerate all ?) have so increased that
they cannot be rectified by ten Councils and twenty Diets. If 13
such chief matters of the spiritual and worldly estates as are
contrary to God would be considered in the Council, they
would render all hands so full that the child's play and absurd-
ity of long gowns, large tonsures [wax tapers], broad cinctures,
bishops' or cardinals' hats or maces, and like jugglery would be
all the while forgotten. If we first had performed God's com-
mand and order in the spiritual and worldly estate, we would
find time enough to reform food, clothing, tonsures and surplices.
OQO But if we swallow such camels, and instead strain out gnats,
let the beams stand and judge the motes, we might indeed
be satisfied with the Council.
Therefore I have presented a few articles ; for we have with- u
out this so many commands of God to observe in the Church,
the state, and the family, that we can never fulfil them. What
310 THE SMALCALD ARTICLES.
then is the use ? or wherefore does it profit that many deti'ees
and statutes thereon are made in the Council, especially when
these chief mattei*s commanded of God are neither observed
nor maintained? Just as though he were to be entertained by
our jugglery while we tread his solemn commandments under
foot. But our sins weigh upon us and cause God not to be
gracious to us ; for we do not repent, and besides wish to defend
very abomination.
O Lord Jesus Christ, do thou thyself convoke a Council, and 1 5
deliver thy servants by thy glorious advent. The Pope and his
adherents are lost ; they wish thee not. So do thou help us,
poor and needy, who sigh to thee, and beg thee earnestly, ac-
cording to the grace which thou hast given us, through the
Holy Ghost, who liveth and reigneth with thee and the Father,
blessed for ever. Amen.
299 PART FIRST.
OF THE CHIEF ARTICLES CONCERNING THE DIVINE
MAJESTY, as:
That Father, Son and Holy Ghost, three distinct persons in
one divine essence and nature, are one God, who has created
heaven and earth.
n.
That the Father is begotten of no one ; the Son of the Father ;
the Holy Ghost proceeds from Father and Son.
ni.
That not the Father, not the Holy Ghost, but the Son became
man.
IV.
That the Son became man thus: that he was conceived, with-
out the co-operation of man, by the Holy Ghost, and was born of
the pure, holy [and always] Virgin Mary. Afterwards he suf-
fered, died, was buried, descended to hell, rose from the dead,
ascended to heaven, sits at the right hand of God, will come to
judge the quick and the dead, etc., as the Creed of the Apostles,
as well as that of St. Athanasius, and the Catechism in common
use for children, teach.
Concerning these articles there is no contention or dispute,
since we on both sides confess them. Wherefore it is not neces-
sary to treat further of them.
Parallel Passages. — (Ecumenical Creeds; Augsburg Confession, Arts. i.
and iii. ; Apology, Arts. i. and iii. ; Small Catechism, Creed, Arts, i., ii. ; Large
Catechism, First Commandment ; Creed, Introduction, Arts, i., ii. ; Formula of
Concord, Epitome and Sol. Decl., chap. viii.
til
300 PART SECOND
IS CONCERNING THE ARTICLES WHICH REFER TO THE
OFFICE AND WORK OF JESUS CHRIST, OB
OUR REDEMPTION.
I. Of the Merit of Christy and the Righteousness of Faith,
The first and chief article is this, that Jesus Christ, ouri
God and Lord, died for our sins, and was raised again for our
justification, Rom. 4 : 25.
And he alone is the Lamb of God, which taketh away the 2
sins of the world, John 1 : 29 ; and God has laid upon him the
iniquities of us all, Isa. 53 : 6.
Likewise: All have sinned and are justified without merits
[freely, and without their own works or merits] by his grace,
through the redemption that is in Christ Jesus, in his blood,
Rom. 3 : 23 sq.
Since it is necessary to believe this, and it can be acquired or 4
apprehended otherwise by no work, law or merit, it is clear and
certain that this faith alone justifies us, as St. Paul says (Rom.
3 : 28) : " For we conclude that a man is justified by faith with-
out the deeds of the Law." Likewise (v. 26) : " That he might
be just, and the justifier of him which believeth in Christ."
Of this article nothing can be yielded or surrendered, even 5
though heaven and earth and all things should sink to ruin.
" For there is none other name under heaven, given among men,
whereby we must be saved," says Peter, Acts 4 : 12. "And
with his stripes we are healed," Isa. 63 : 5. And upon this
article all things depend, which, against the Pope, the devil
and the whole world, we teach and practise. Therefore, we
must be sure concerning this doctrine, and not doubt ; for other-
wise all is lost, and the Pope and devil and all things against us
gain the victory and suit.
301 II. Article of the Ma^s.
That the Mass in the Papacy must be the greatest and most i
horrible abomination, as it directly and powerfully conflicts
Parallel Passages.— Augsburg Confession, Arts, vi., iv., xx, ; Apology
chap. ii. (Art. iv.), chap. ill. ; Smalcald Articles, Art. xiiL ; Formula of Concord,
Epitome and Sol. Decl., chap. iii.
Pahallel Passages. — Augsburg Confession, Arts, xiii., xxi., xxiv. ; Apo.
ogy, ch..\p. xii., Art. xxiv. ; Formula of Concord, Epitome, vii., 21 sqq.
812
i>ABTlI. OF THE OFFICE AND A^ OKK OF CHEIST. 313
with this chief article, and yet above all other popish idolatries
it is the chief and most specious. For it is held that this sac-
rifice or work of the Mass, even though it be rendered by a
wicked and abandoned scoundrel, frees men from sins, not only
in this life, but also in purgatory, although only the Lamb of
God frees us, as has been said above. Of this article nothing
is to be surrendered or conceded ; because the former article
does not allow this.
With the more reasonable Papists we might speak thus in a 2
friendly way : First, why do they so rigidly uphold the Mass ?
since it is only an invention of men, and has not been ctra-
manded by God ; and every invention of man we may discard^
as Christ declares (Matt. 15:9): "In vain do they worship me,
teaching for doctrines the commandments of men.''
Secondly. It is an unnecessary thing, which can be omitted 3
without sin and danger.
Thirdly. The sacrament can be received in a better and more 4
blessed way [more acceptable to God], (yea, the only blessed
way), according to the institution of Christ. Why, therefore,
on account of fictitious, unnecessary matters, do they drive the
world to extreme misery, when even otherwise it can be well
and more blessed ?
Let care be taken that it be publicly preached to the people 5
that the Mass as a toy [commentitious affair or human figment]
can, without sin, be done away with, and that no one will be
condemned who does not observe it, but that men can be saved
in a better way without the Mass. Thus it will come to pass
that the Mass will perish of its own accord, not only among
the rude common people, but also in the minds of all pious.
Christian, reasonable. God-fearing hearts; and this much the
more when they have heard that the Mass is a very dangerous
thing, fabricated and invented without the will and Word of
God.
Fourthly. Since such innumerable and unspeakable abuses 6
have arisen in the whole world from the buying and selling of
masses, the Mass should by right be relinquished for no other
purpose than to prevent abuses, even though in itself it had
something advantageous and good. But how much more, since
it is altogether unnecessary, useless and dangerous, and without
the Mass all things can be held with greater necessity, profiit
2Q2 and certainty, ought we to relinquish it, so as to escape for
ever these horrible abuses ?
Fifthly. But since the Mass is nothing else, and can be 7
nothing else (as the Canon and all books declare), than a work
of men (even of wicked scoundrels), by which one attempts to
reconcile to God himself and others with himself, and to obtain
and merit the remission of sins and grace (for thus the Mass is
314 THE SMALCALD AKTICLE8.
regarded when it is esteemed at the very best ; otherwise what
would it profit ?) ; for this very reason it must and should be
condemned and rejected. For this directly conflicts with the
chief article, which says that it is not a wicked or a godly cele-
brant of the Mass with his own work, but the Lamb of God
and the Son of God, that taketh away our sins.
But if any one should advance the pretext that for the sake 8
of devotion he wishes to administer the communion to himself,
this is not in earnest. For if he would commune in sincerity,
the sacrament would be administered in the surest and best way
according to Christ's institution. But that one commune by
himself is a human persuasion, uncertain, unnecessary, yea
even prohibited. For he does not know what he does, while
without the Word of God he obeys a false human opinion and
invention. So too it is not right (even though the matter were 9
otherwise plain) for one to use the public sacrament of the
Church for his own private devotion, and without God's Word
and apart from the communion of the Church to trifle there-
with.
The Council will especially labor and be occupied with this 10
article concerning the Mass. For although it would be pos-
sible for them to concede to us all the other articles, yet they
could not concede this. As Campegius said at Augsburg that
he would be torn to pieces before he would relinquish the Mass,
so, by the help of God, I too would suffer my body to be re-
duced to ashes before I would allow a celebrant of the Mass, be
he good or bad, to be made equal to Christ Jesus, my Lord and
Saviour, or to be exalted above him. Thus we are and remain
eternally separated and opposed to one another. They think
indeed with entire correctness, that when the Mass falls the
Papacy lies in ruins. Before they would permit this to occur,
they would put us all to death if they could.
Beyond all things, this dragon's tail (I mean the Mass) has 1 1
produced manifold abominations and idolatries.
oAo First, purgatoiy. For by masses for souls, and vigils, la
and weekly, monthly and yearly celebrations of obsequies,
and finally by the Common Week* and All Souls' Day, by lus-
trations for purgatory, they have been so occupied that the Mass
is used almost alone for the dead, although Christ has instituted
the sacrament alone for the living. Wherefore purgatory, and
every solemnity, rite and profit connected with it, is to be re-
garded nothing but a spectre of the devil. For it conflicts
with the first article, which teaches that only Christ, and not
* A week every year devoted to the deliverance of all souls by various
means from purgatory. It is the week in which All Souls' Day (Nov.
2d) occurs.
PabtII. of the office AND WOKK OF CHRIST. 316
the works of men, can help souls. Besides also nothing has
been divinely commanded or enjoined upon us concerning the
dead. Therefore all this can be safely omitted, even though
there were no error and idolatry in it.
The Papists quote here Augustine and some of the Fathers 13
who have written concerning purgatory, and they think that we
do not understand for what purpose and to what end they thus
spake. Augustine does not write that there is a purgatory,
neither does he have a testimony of Scripture to constrain him
thereto, but leaves the question as to its existence in doubt, and
says that his mother asked him that she should be remembered
at the altar or sacrament. Now all this is indeed nothing but
the devotion of men, and that too of individuals, and does not
establish an article of faith, which is a work belonging to God
alone.
Our Papists, however, cite those opinions of men, in order 14
that faith may be had in their horrible, blasphemous and cursed
traffic in masses for souls in purgatory [or in sacrifices for the
dead and oblations]. But they will never prove these things
from Augustine. And when they have abolished the traffic in
masses for purgatory, of which Augustine never dreamt, we
will then discuss with them as to whether the expressions of
Augustine, being without the warrant of the Word, are to be
admitted, and whether the dead should be remembered at the
Eucharist. For it is of no consequence that articles of faith 1 5
are framed from the works or words of the holy Fathers ; oth-
erwise their mode of life, style of garments, of house, etc.,
would become an article of faith, just as they have trifled with
the relics of the saints. We have, however, another rule, viz.
tliat the Word of God should frame articles of faith ; otherwise
no one, not even an angel.^
Secondly. From this it has followed that evil spirits have 16
exercised much wickedness, and appeared as the souls of the
departed, and with horrible lies and tricks demanded masses,
vigils, pilgrimages, and other alms. All of which we had to 17
receive as articles of faith, and to live accordingly ; and the
304 Pop6 confirmed these things, as also the Mass and all other
abominations. Here there is no yielding or surrendering.
Thirdly. Hence arose pilgrimages. Instead of these, masses, :8
the remission of sins and the grace of God were demanded;
for the Mass controlled everything. But it is very certain that
such pilgrimages, without the Word of God, have not been
commanded us, neither are they necessary, since the soul can be
cared for in a better way, and these pilgrimages can be omitted
with(»ut all sin and danger. Why do they leave at home their
* Cf. Formula of Concord, Epit., Intr
316 THE SMALCALD ARTICLES.
past(»rs, the Word of God, wives, children, etc., attention to
whom is necessary and has been commanded, and run after un-
necessary, uncertain, pernicious ignes fatui of the devil ? Be- 15
sides the devil was in the Pope when he praised and established
these, whereby the people, in a great number, revolted from
Christ to their own works, and became idolaters; which is
worst of all, for the reason that it is neither necessary nor com-
manded, but is senseless and doubtful, and besides harmful.
Wherefore to yield or concede anything here is not permitted,
etc. And it should be taught in preaching that such pilgrim- 20
ages are not necessary, but dangerous ; and then see what will
become of the pilgrimages. [For thus they will perish of
their own accord.]
Fourthly. Fraternities [or societies], in which cloisters, chap- 21
ters, and associations of vicars have bound themselves in wri-
ting, and by a definite contract and confirmed sale have made
common property of all masses and good works, etc., both for
the living and the dead. This is not only altogether a human
bauble, without the Word of God, entirely unnecessary and not
commanded, but also is contrary to the chief article. Of Redemp-
tion. Wherefore it is in no way to be tolerated.
Fifthly. The relics of the saints, about which there are so 22
many falsehoods, trifles and absurdities concerning the bones of
dogs and horses, that at such rascality even the devil has laughed,
ought long ago to have been condemned, even though there
were some good in them : and so much the more in that, with-
out the Word of God, they are an entirely unnecessary and use-
less thing. But the worst is that they have imagined that these 23
relics work the indulgence and forgiveness of sins [and have
revered them] as a good work and service of God, as the
Mass, etc.
Sixthly. Here belong the precious indulgences granted (but »4
only for money) to the living and the dead, by which the mis-
onr erable Judas or pope has sold the merit of Christ, together
with the superfluous merits of all saints and of the entire
Church, etc. All of which is not to be borne, because it is
without the Word of God, and without necessity, and is not
commanded; but conflicts with the chief article. For the
merit of Christ is [apprehended and] obtained not by our
works or pence, but from grace through faith, without money
and merit; and is offered [and presented] not through the
power of the Pope, but through llie preaching of God^s
Word.
Of the Invocation of Saints.
The invocation of saints is also one of the abuses of Anti- 25
christ, which conflicts with the chief article, and destroys the
PabtII. of the office AND WORK OF CHBIST. 317
kiiiAvledge of Christ. It is also neither commanded ncr ad-
vised, has no example [or testimony] in Scripture, and in
Christ we have everything a thousand-fold better, even though
it were a precious thing, as it is not.
And although the angels in heaven pray for us (as even 26
Christ also does), as also do the saints on earth, and perhaps
also in heaven;^ yet it does not follow thence that we should
invoke and adore the angels and saints, and for them fast, hold
festivals, celebrate Mass, make offerings, and establish churches,
altars, divine worship, and in still other ways serve them, and
regard them as helpers in need, and divide among them all kinds
of help, and ascribe to each one a particular form of assistance,
as the Papists teach and do. For this is idolatry, and such
honor belongs alone to God.
For as a Christian and saint upon earth, you can pray for me, 27
not only in one, but in many necessities. But, for this reason, I
ought not to adore and invoke you, and celebrate festivals, fasts,
oblations, masses for your honor [and worship], and put my
faith in you for my salvation. I can in other ways indeed honor,
love and thank you in Christ. If now such idolatrous honor 28
were withdrawn from angels and deceased saints, the remaining
honor would be without danger, and would quickly be forgotten.
For where advantage and assistance, both bodily and spiritual,
are no more to be expected, there the worship of the saints will
depart in peace, whether they be in their graves or in heaven.
For without a purpose, or out of pure love, no one will much re-
member, or esteem, or honor them [bestow on them divine honor].
In short: Whatever the [Papal] Mass is, and whatever pro- 2c
ceeds from it and clings to it, we cannot [in general] tolerate, but
we are compelled to condemn, in order that we may retain the
holy sacrament pure and certain, according to the institution of
Christ, employed and received through faith.
306 Article III.
Oj Chapters and Cloisters,
That chapters and cloisters were formerly founded with the i
good intention to educate learned men and chaste and modest
women, and ought again to be turned to such use, in order that
pastors, preachers, and other ministers of the Churches may be
had, and likewise other necessary persons for the administration
of the government [or for the state] in cities and governments,
and well-educated maidens for mothers and housekeepers, etc.
Parallel Passages.— Augsburg Confession, Art. xxvii.; Apology, Art
xxvii.; Smalcald Articles, Art. xiv.
' Cf. Apology, Art. xxi., 8 sqq.
S18 THE SMALCA1.L) ARTICLES.
If they will not serve this purpose, it is better that they a
should be abandoned or altogether destroyed, rather than con-
tinued with their blasphemous services invented by men as
something better than the ordinary Christian life and the of-
fices and callings appointed by God. For all this also is con-
trary to the first chief article concerning the redemption made
through Jesus Christ. In addition, that they also (as all other
human inventions) have not been commanded, are needless and
useless, and besides afford occasion for dangerous and vain labor
[dangerous annoyances and fruitless worship], such services as
the prophets call Aoeia^ L e. pain and labor.
Article IV.
Of the Papacy.
That the Pope is not, according to divine law or according i
to the Word of God, the head of all Christendom (for this
name belongs to Jesus Christ solely and alone), but is only the
bishop and pastor of the Church at Rome, and of those who
voluntarily [and of their own accord] or through a human
creature (that is a political magistrate) attach themselves to him,
not to be under him as a lord, but with him as brethren [col-
leagues] and associates, as Christians ; as the ancient councils
and the age of St. Cyprian show.
But to-day none of the bishops venture to address the 2
Pope as brother [as was done in the age of Cyprian] ; but they
must call him most gracious lord, even though they be kings
or emperors. Such arrogance we neither will, can, nor ought
with a good conscience to approve. Let him, however, who
will do it, do so without us.
Hence it follows that all things which the Pope, from a 3
power so false, mischievous, blasphemous and arrogant, has
undertaken and done, have been and still are purely diabolical
affairs and transactions (with the exception of the administra-
tion of his civil power, where God often blesses a people, even
oM through a tyrant and faithless scoundrel) for the ruin of
the entire holy [Catholic or] Christian Church (so far as it
is in his power), and for the destruction of the first and chief
article concerning the redemption made through Jesus Christ.
For all his bulls and books are extant, in which he roars 4
like a lion (as the angel in Rev. 12 indicates), crying out that
no Christian can be saved unless he obey him and be subject to
him in all things that he wishes, that he says and that he does.
Parallel Passages. — Augsburg Confession, Art. xxviii. ; Apology, Art*
rii .^ 23 sq. ; xv., 18 sq. ; xxviii. 7. ; Smalcald Articles, 328.
>l8a. 66:3.; Hos. 4:15.
Part II. OF THE OFFICE AND WORK OF CHRIST. 319
All of which is nothing else than though it were said, that al-
though you believe in Christ, and have in him everything that
is necessary to salvation, yet nothing profits you unless you
regard rae your god, and be subject and obedient to me ; al-
though, it is nevertheless manifest that there was a holy Church
without the Pope for at least more than five hundred years, and
that even to the present day the churches of the Greeks and
of many other languages neither have been nor are still under
the Pope. Thu^ it is, as has often been said, a human figment 5
which is not commanded, and is unnecessary and useless. For
the holy Christian [or Catholic] Church can exist very well
without such a head, and it would certainly have remained
better [purer, and its career would have been more prosperous]
if such a head had not been raised up by the devil. And the 6
Papacy is also of no use in the Church, because it exercises no
ecclesiastical office; and therefore it is necessary for the Church
to remain and continue to exist without the Pope.
But supposing that the Pope acknowledge^ that he is su-7
preme, not by divine right or from God's command, but that
for the purpose of preserving the unity of Christians against
sects and heretics they should have a head to whom all the rest
should adhere ; and that such a head should be chosen by men,
and that it also be placed within the choice and power of men
to change or remove this head, just as the Council of Con-
stance almost in this very way treated the popes, deposing
three and electing a fourth ; supposing (I say), that the Pope
and See at Rome would yield and accept this (which, neverthe-
less, is impossible ; for thus he would suffer his entire realm
and estate to be overthrown and destroyed, with all his rights
and books, a thing which, to speak in few words, he cannot do) ;
nevertheless, even in this way Christianity would not be helped,
but many more sects would arise than before.
For since obedience would be rendered this head not from 8
God's command, but from man's free will, it would easily and
nno in a short time be despised, and at last retain no member;
neither would it be necessary that it be confined to Rome
or any other place, but be wherever and in whatever church
God would grant a man fit for the office. Oh, the indefiniteness
and confusion that would result !
Wherefore the Church can never be governed and preserved 9
better than if we all live under one head, Christ, and all the
bishops, equal in office (although they be unequal in gifts), be
diligently joined in unity of doctrine, faith, sacraments, prayer
and works of love, etc., just as St. Jerome writes that the
priests at Alexandria together and in common governed the
* C£ Smal. Art., Melanchthon's Subscription, 326.
320 THE SMALCALD ARTICLES.
churches, as did also the apostles, and afterwards all bishops
throughout all Christendom, until the Pope raised his head
ibove all. This article clearly shows that the Pope is the very lo
Antichrist, who has exalted and opposed himself against
Christ, because he does not wish Christians to be saved without
his power, which nevertheless is nothing, and is neither estab-
lished nor commanded by God. This is, properly speaking, to i
"exalt himself above all that is called God," as Paul says,
2 Thess. 2 : 4.* This indeed neither the Turks nor the Tartars
do, although they are great enemies of Christians, but they
allow whoever wishes to believe in Christ, and they receive
[outward or] bodily tribute and obedience from Christians.
The Pope, however, prohibits this faith, saying that if any 12
one wish to be saved he must obey. This we are unwilling to
do, even though on this account we must die in God^s name.
This all proceeds from the fact that the Pope has wished to be 13
considered the supreme head of the Christian Church according
to divine law. Accordingly he has made himself equal to
and above Christ, and has caused himself to be proclaimed the
head, and then the lord of the Church, and finally of the
whole world, and simply God on earth, until he has attempted
to issue commands even to the angels in heaven. And when a 14
distinction is made between a dogma of the Pope and Holy
Scripture, and a comparison of the two is made, it is found
that the dogma of the Pope, even the best, has been taken from
[civil] imperial and heathen law, and treats of political matters
and decisions or rights, as the Decretals show ; afterwards, it
teaches of ceremonies concerning churches, garments, food, per-
sons and like shows, masks and comical things above measure,
but in all these things nothing at all of Christ, faith and the
oAQ commandments of God; and lastly is nothing else than
the devil himself, while over and against God he urges
[and disseminates] his falsehoods concerning masses, purgatory,
a monastic life, one's own works and [fictitious] divine worship
(for this is the true Papacy, upon each of which the Papacy is
altogether founded and is standing), and condemns, murders
and tortures all Christians who do not exalt and honor these
abominations of the Pope above all things. Wherefore just as
we cannot adore the devil himself as Lord and God, so we can-
not endure his apostle, the Pope or Antichrist, in his rule as
head or lord. For to lie and to kill, and to destroy body and
soul eternally, is a prerogative of the Papal government, as I
have very clearly shown in many books.
In these four articles they will have enough to condemn in 15
the Council. For they will not concede us even the least point
» Of: Sm. Art., 336, ^ 39.
Part III., Art. I. OF SIN. 321
in these articles. Of this we should be certain, and keep the
hope in mind, that Christ our Lord has attacked his adversary,
whom he will pursue and destroy, both by his Spirit and com-
ing. Amen.
For in the Council we will stand not before the Emperor or i6
the political magistrate, as at Augsburg (where the Emperor
published a most gracious edict, and caused matters to be heard
kindly and dispassionately), but we will appear before the Pope
and devil himself, who intends to hear nothing, but merely
[when the case has been publicly announced] to condenm, to
murder and to force to idolatry. Wherefore we ought not here
to kiss his feet, or to say : " Thou art my gracious lord," but
as the angel in Zechariah 3 : 2 said to Satan : " The Lord re-
buke thee, O Satan."
310 PART THIRD.
Concerning the following articles we will be able to treat
with learned and reasonable men, or even among ourselves.
The Pope and the Papal government do not care much about
these. For with them conscience is nothing, but money, glory,
honors, power are to them everything.
L Of Sin,
Here we must confess, as Paul says in Rom. 5:11, that sin !
originated [and entered the world] from one man Adam, by
whose disobedience all men were made sinners, and subject to
death and the devil.^ This is called original or capital sin.
The fruits of this sin are afterwards the evil deeds which are 2
forbidden in the Ten Commandments, such as [distrust] unbe-
lief, false faith, idolatry, to be without the fear of God, arro-
gance, blindneas, and, to speak briefly, not to know or regard
God ; secondly, to lie, to swear by [to abuse] God^s name [to
swear falsely], not to pray, not to call upon God, not to regard
God's Word, to be disobedient to parents, to murder, to be un-
chaste, to steal, to deceive,^ etc.
This hereditary sin is so deep [and horrible] a corruption of 3
nature, that no reason can understand it, but it must be [learned
Parallel Passages. — Augsburg Confession, ii., xviii. ; Apology, ii., chaj
(iii.) ; Formula of Concord, Ep. and Sol. Dec, i.
» Rom. 5 : 12, 19. ■ Apology, ii. : 7 sq. ; 24 sq.
41
w^22 THE SMALCALD ARTICLES.
and] believed from the revelation of Scriptures/ Ps. 51 : 6 j
Rom. 5 : 12 sqq. ; Ex. 33 : 3 ; Gen. 3 : 7 sqq. Wherefore the
dogmas^ of the scholastic doctors are pure errors and obscura-
tions contrary to this article, for by them it is taught :
That since the fall of Adam the natural powers of man 4
have remained entire and incorrupt, and that man by nature
has right reason and a good will, as the philosophers teach.
^H And that man has a free will to do good and omit evil, 5
and, again, to omit good and do evil.
Also that man by his natural powers can observe and do all 6
the commands of God.
And that, by his natural powers, he can love God above all 7
things, and his neighbor as himself.
Also if a man do as much as is in him, God certainly grants 8
to him his grace.
And if he wish to come to the sacrament, there is no need of 9
a good intention to do good, but it is sufficient if he have not
a wicked purpose to commit sin ; so entirely good is his natixre
and so efficacious the sacrament.
Also that it is not founded upon Scripture that, for a good 10
work, the Holy Ghost with his grace is necessary.
Such and many similar things have arisen from want of un- 1 1
derstanding and learning concerning both sins and Christ our
Saviour, and they are truly heathen dogmas which we cannot
endure. For if these dogmas would be right, Christ has died
in vain, since there is in man no sin and misery for which he
should have died ; or he would have died only for the body,
not for the soul, inasmuch as the soul is entirely sound, and the
body only is subject to death.
II. Of the Laio,
Here we hold that the Law was given by God, first to restrain 1
in by threats and the dread of punishment, and by the prom-
se and offer of grace and favor. But all these miscarried, on
account of the wickedne&s which sin has wrought in man.
For thereby a part were rendered worse, who are hostile to the 2
Law, because it forbids those things which they do willingly,
and enjoins those things which they do unwillingly. There-
fore, if they were not restrained by punishment*, they would do
more against the Law than before. For these are rude and
Pahallei. Passages. — Apology, chap, (iii.), xii. : 88 sq. ; Formula of Cod
cord, Ep. and Sol. Dec., v., vi.
» Formula of Concord, Epit., i. : 8, p. 520.
' Aug. Conf., xviii. : 8, p. 43 : Apology, ii. : 8 sq., p. 79.
Part III., Art. Iir. OF REPENTANCE 323
wicked [unbridled and secure] men, who do evil wherever they
have the opportunity.
cy.n The rest are blind and arrogant, and think that they ob- 3
serve and can observe the Law by their own powers, as has
been said above concerning the scholastic theologians ; thence
come the hypocrites and false saints.*
But the chief office or power of the Law is that it reveal 4
original sin with all its fruits, and show man how very low his
nature has fallen, and that it has become utterly corrupted ; as
the Law must tell that man neither has nor cares for God, and
adores other gods, a matter which before and without the Law
would not have been believed. In this way he becomes terri-
fied, is humbled, desponds, despairs and anxiously desires aid ;
neither does he know whither to flee ; he begins to be enraged
at God, and to murmur, etc. This is what Paul says (Rom. 4 :
15) : " The Law worketh wrath." And Rom. 5 : 20 : " Sin is
increased by the Law." ["The Law entered that the offence
might abound."]
III. Of Repentance.
This office [of the Law] the New Testament retains and 1
exercises, as St. Paul (Rom. 1 : 18) does, saying: "The wrath
of God is revealed from heaven against all ungodliness and un-
righteousness of men." And 3:19: " All the world is guilty
before God." " No man is righteous before him." And Christ
(John 16 : 8) says: "The Holy Ghost will reprove the world
of sin."
This therefore is a thunderbolt of God, by which he strikes 2
manifest sinners and hypocrites in one mass, and declares no
one righteous, but forces them all together to terror and de-
spair.^ This is the hammer, as Jeremiah says (23 : 29) : " Is
not my Word like a hammer that breaketh the rock in pieces?"
This is not activa contritioj or manufactured repentance, but
vasdva contritio [torture of conscience], true sorrow of heart,
suffering and sense of death .^
For that is the beginning of true repentance ; and here man 3
must hear such a sentence as this : " You are all of no account,
whether you be manifest sinners or saints [in your own opinion] ;
you all must become different and do otherwise than you now
Parallel Passages. — Augsburg Confession, xii. ; Apology, xii. ; chap. (vi.;.
16 sq.; Large Catecliism, Baptism, 497, § 77 sqq. ; Formula of Concord, iv. : Id
Mj. ; V. : 7 sq.
» Cf. Formula of Concord, Sol. Dec, v. : 10, p. 636.
* See above. Part III., Art. ii., { 4.
" Cf. Apology, xii. : 29, p. 264.
324 THE SMALCALD ARTICLES.
are and are doing, be you great, wise, powerful and holy as you
may. Here no one is [righteous, holy], godly," etc.*
But to this office the New Testament immediately adds the 4
consolatory promise of grace through the Gospel, which must
be believed, as Christ declares (Mark 1:15): " Repent and be-
lieve the Gospel," i. e, become different and do otherwise, and
01 q believe my promise. And before him John is named a 5
preacher of repentance, but ^* for the remission of sins," i. e,
John was to accuse all, and prove that they were sinners, that
they might know what they were before God, and might ac-
knowledge that they were lost men, and might thus be prepared
for the Lord, to receive grace, and to expect and accept from
him the remission of sins. Thus Christ also (Luke 24 : 47) 6
himself says : " That repentance and remission of sins should
be preached in his name among all nations."
But when the Law alone, without the co-operation of the 7
Gospel, exercises this, its office is death and hell, and man must
despair, as Saul and Judas -^ just as St. Paul (Rom. 7:10) says
that through sin the Law killeth. On the contrary, the G08-8
pel brings consolation and remission, not only in one way, but
through the Word and sacraments and the like, as we will hejii
afterward that " with the Lord is plenteous redemption," as Ps.
130 : 7 says, against the dreadful captivity of sin.
We will next contrast the false repentance of tbe Eophists 9
with true repentance, in order that both may be the l\i(ter un-
derstood.
Of the False Repentance of the Papists
It was impossible that they should teach correctl) concern- co
ing repentance, since they did not rightly know what s'ds are.
For, as has been shown above,^ they do not believe aright con-
cerning original sin, but say that the natural powers of man
have remained unimpaired and incorrupt ; that reason can
teach aright, and the will can accordingly do aright [those thing*
which are taught], that God certainly gives his grace when 9
man does only as much as is in him, according to his free will.
From this dogma it follows that they must repent only for : 1
actual sins, such as wicked thoughts that are acquiesced in (foi
wicked emotion [concupiscence, vicious feelings and inclinations],
lust and improper dispositions [according to them] are not sins).
and for wicked words and deeds, which the free will could
readily have omitted. And to such repentance they fix three » 1
parts, contrition, confession and satisfaction, with this consola-
»Cf. Rom. 3:10-12.
" Apology, xii., 8, p. 168.
• See above, Part III., i., 4 sq., p. 310.
Pabt m., Art. III. OF REPENTANCE.
326
tion and promise added : If man truly repent, confess, render
satisfaction, he thereby merits forgiveness, and settles for his
^.M sins with God. Thus in repentance men were instfucted
to repose confidence in their own works. Hence the ex- 13
pression originated, which was employed in the pulpit when
public absolution was announced to the people : " Prolong, O
God, my life, until I shall make satisfaction for my sins and
amend my life."
Here neither Christ nor faith was mentioned ; but they 14
Iioped, by their own works, to overcome and eiFace sins before
God. And with this intention we became priests and monks,
tliat we might array ourselves against sin.
As to contrition, the state of the case was this : Since no one i ^
could retain all his sins in memory (especially as committed
through an entire year), they inserted this provision, viz. that
if the remembrance of a concealed sin should perhaps return,
this also should be repented of and confessed, etc. Meanwhile
they were commended to the grace of God.
Since also no one could know how great the contrition ought 16
to be which would be sufficient before God, they gave this con-
solation : He who could not have contrition, at least ought to
have attrition, which I may call a half or beginning of contri-
tion. Both these terms every one of them has understood,
and now knows, as little as I.* Such attrition is reckoned as
contrition to those going to confession.
And when any one said that he could not have contrition, or 17
could not lament his sins (as might have occurred in illicit love
or the desire for revenge, etc.), they asked whether he did not
wish or desire to lament. When one would reply Yes (for who,
save the devil himself, would here say No ?), they accepted this
as contrition, and forgave him his sins on account of this good
work of his [which they adorned with the name of contrition].
Here they cite the example of Bernard, etc.
Here we see how blind reason, in matters pertaining to God, iS
gropes about, and, according to its own imagination, seeks for
consolation in its own works, and cannot think of Christ and
faith. But if it be considered in the light, this contrition is a
manufactured and fictitious thought [or imagination], derived
from man's own powers, without faith and without the know-
ledge of Christ. And in it, sometimes the poor sinner, when
he reflected upon his own lust and desire for revenge, would
have laughed, rather than wept, except one who either has
been struck by [the lightning of] the Law, or has been vainly
315 ^^^^^ ^y ^^^ devil with a sorrowful spirit. Such contri-
tion is certainly mere hypocrisy, and has not mortified
* Apology, chap, (yi.) : 81, p. 201.
326 THE SMALCALD ARTICLES.
the lust for sins [flames of lust] ; for they must grieve, even
though, if it had been free to them, they would have preferred
to sin.
With confession it stood thus : Every one must enumerate 15
all his sins (which is an impossible thing). This was a great
torment. But if any one had forgotten some sins, he would
))e absolved on the condition that if they would occur to him
he must still confess them. Thereby he could never know
whether he had confessed sufficiently, or when the confession
would ever have an end. Yet they were pointed to their own
works, and comforted thus : The more perfectly one confesses,
and the more he is ashamed of himself and blames himself to
the priest, the sooner and better he renders satisfaction for liis
sins ; for such humility certainly earns grace before God.
Here there was no faith or Christ, and the virtue of the 2c
absolution was not declared to him, but upon the enumeration
of sins and the shame depended the consolation. What tor-
ture, rascality and idolatry such confession has produced can-
not be enumerated.
But the satisfaction is most indefinite [involved] of all. For 21
no man could know how much to render for a single sin, to say
nothing for all. Here they have resorted to the device of a
small satisfaction, which could indeed be rendered, as five Pa-
ternosters, a day's fast, etc. ; for the rest of the repentance they
point to purgatory.
Here also there was extreme misery. For some thought that 22
they would get out of purgatory, because, according to the old
canons, seven years' repentance belongs to a single mortal sin.
Nevertheless confidence was placed upon our work of satisfac- 23
tion, and if the satisfaction could have been perfect, confidence
would have been placed in it entirely, and neither faith nor
Christ would have been of use. But this was impossible. If
iny one had repented in that way for a hundred years, he would
ijtill not have known whether he had repented enough. This
is always to repent and never to come to repentance.
o|A Here now the holy See at Rome came to the aid of the 24
poor Church, and invented indulgences, whereby it remitted
and waived [expiation or] satisfaction, first, ibr a single year,
for seven years, for a hundred years, and distributed them
among the cardinals and bishops, so that one could grant in-
dulgence for a hundred years, and another for a hundred days.
But it reserved to itself alone the power to waive all the sat-
isfaction.
Since now this began to yield money, and the traffic in bulls 25
was profitable, it devised a golden jubilee year [a truly gold-
bearing year], and fixed it at Rome. It called this the remis-
sion of all punishment and guilt. Thither the people ran, be-
Part IH., Art. III. OF REPENTANCE. 32?
cause every one wished to be freed from a grievous, insupport-
able burden. This was to find and raise the treasures of the
earth.
Immediately the Pope pressed still further, and multiplied
the golden years one upon another. But the more he devoured
money, the wider did his jaws open. Therefore by his legates
these years were published [everywhere] in the countries, until
all churches and houses were full of the jubilee. At length 26
he resorted to purgatory among the dead, first by establishing
masses and vigils, afterwards by indulgences and a golden year,
and finally souls became so cheap that he released one for a
farthing.
Nevertheless even this is not half. For although the Pope 27
taught men to depend upon, and trust in, these indulgences for
salvation, yet he rendered the whole matter again uncertain.
For in his bulls he puts it thus : He who wishes to become
participant in the indulgences of a year of jubilee, ought to be
contrite, and to have confessed, and to pay money. Moreover
we have heard above that this contrition and confession are
with them uncertain and hypocrisy. Likewise also no one
knew what soul was in purgatory, and if some were therein,
no one knew who had repented and confessed aright. There-
fore he took the coveted money, and comforted them mean-
while with his power and indulgence, and pointed them again
to their uncertain work.
If now there were some who did not regard themselves 28
guilty of such actual sins in thoughts, words and works (as I
and my like, in monasteries and chapters, wished to be monks
and priests, and by fasting, watching, praying, saying Mass,
harsh clothing and hard beds to protect ourselves from evil
o|« spirits, and with heart and soul to be holy), yet the hered-
itary, inborn evil sometimes in sleep did that (as also St.
Augustine and Jerome among others confess) which is its na-
ture. Nevertheless each one was regarded by the others as so
holy, as we taught, without sin and full of good works, that
we could communicate and sell our good works to others, as
being superfluous to us for heaven. This is indeed true, and
seals, letters and illustrations are ut hand.
Such as these did not need repentance. For of what would 29
they repent, as they had not acquiesced in the wicked thoughts?
What would they confess [concerning words not uttered], as
they had avoided the expression ? For what should they ren-
der satisfaction, as they were so guiltless of any deed that they
could even sell their superfluous righteousness to other poor
sinners? Such ^ints were also the Pharisees and Scribes in
the time of Christ.
Here conies the fiery angel, St. John, the true preacher of 30
328 THE SMALCALD AETICLES.
repentance, and strikes with one bolt all of both classes [those
selling and those buying works] in one mass, and says : " Re-
pent" (Matt. 3 : 2). Thus the former imagine : We neverthe- 31
less have repented. The latter : We need no repentance. John 32
says : Repent ye all, for ye are false penitents ; so are these
false saints, and all of both classes need the forgiveness of sins,
because ye all still know not what true sin is, to be silent as
to your obligation to repent and escape from it. For no one
of you is good ; you are full of unbelief, stupidity and igno-
rance of God and God's will. For here he is present : " Of
whose fulness have all we received, and grace for grace " (John
1 : 16), and without him no man can be just before God.
Wherefore if you wish to repent, repent aright ; your repent-
ance is nothing. And you hypocrites, who do not need repent-
ance, you generation of vipers, who has warned you to flee from
the wrath to come ? etc. (Matt. 3:7; Luke 3 : 7).
In the same way Paul also preaches (Rom. 3 : 10-12) : 33
" There is none righteous, there is none that understandeth,
there is none that seeketh after God, there is none that doeth
good, no not one ; they are all gone out of the way ; they are
together become unprofitable.'' And Acts 17 : 30 : " God now 34
commandeth all men everywhere to repent." " All men," he
says ; no one excepted who is a man. This repentance teaches 35
gig us to discern sin, viz. that we are altogether lost, and that
with us, both within and without, there is nothing good,
and that we ought absolutely to become other and new men.
This repentance is not partial and beggarly [incomplete], such 36
as is that for actual sins, nor is it even as uncertain as that.
For it does not dispute as to whether there is or is not sin, but
it overthrows everything in a mass, and affirms that with respect
to us, all is nothing but sin. For why do we wish longer to
investigate, to divide or distinguish ? Therefore, this contri-
tion also is not uncertain. For nothing remains there by which
we can think of any good thing to pay for sin, but we only de-
spair concerning all things that we are, that we think, that we
speak and do, etc.
Likewise the confession also cannot be false, uncertain 0137
partial. For he who confesses that all in him is nothing but
sin, comprehends all sins, excludes none, forgets none. So also 38
the satisfaction cannot be uncertain, because it is not an uncer-
tain, sinful work of ours, but it is the suffering and blood of
the innocent Lamb of God who taketh away the sin of the
world.
Of this repentance John preaches ; and afterwards Christ in 39
the Gospel, and we also. By this preaching o^ repentance we
dash to the ground the Pope and everything that is built upon
our good works. For all are built upon a rotten and vain
Pabt III., Art. III. OF REPENTANCE. 329
fouDclation, which is called a good work or law, even though no
good work be there, but only wicked works, and no one does
the Law (as Christ, John 7 : 19, says), but all transgress it.
Therefore the building is nothing but falsehood and hypocrisy,
even [in the part] where it is most holy and beautiful.
This repentance in Christians continues until death, because, 40
through the entire life, it contends with sin remaining in the
flesh, as Paul (Rom. 7 : 14-25) shows, that he wars with the
law in his members, etc. ; and this not by his own powers, but
by the gift of the Holy Ghost that follows the remission of
sins. This gift daily cleanses and purges the remaining sins,
and works so as to render man pure and holy. Hereof the 41
Pope, the theologians, the jurists, and every other man know
q^Q nothing [from their own reason], but it is a doctrine from
heaven revealed through the Gospel, and is proclaimed as
heresy by the godless saints.
But if certain sectarists would arise, some of whom are per- 4a
haps already present, and in the time of the insurrection of the
peasants came to my view, holding that all those who have once
received the Spirit or the forgiveness of sins, or have become
believers, even though they would afterwards sin, would still
remain in the faith, and sin would not injure them, and cry
thus: "Do whatever you please; if you believe, it is all
nothing ; faith blots out all sins," ^ etc. — They say, besides, that
if any one sins after he has- received faith and the Spirit, he
never truly had the Spirit and faith. I have seen and heard
of many men so insane, and I fear that such a devil is still re-
maining in some. —
If, therefore, I say, such persons would hereafter also arise, 43
it is necessary to know and teach that if saints who still have
and feel original sin, and also daily repent, and strive with it,
fall in some way into manifest sins, as David into adultery,
murder and blasphemy, faith and the Holy Ghost are then ab-
sent from them [they cast out faith and the Holy Ghost].
For the Holy Ghost does not permit sin to have dominion, to 44
gain the upper hand so as to be completed, but represses and
restrains it so that it must not do what it wishes. But if it do
what it wishes, the Holy Ghost and faith are not there present.
For St. John says (1 Ep. 3:9): " Whosoever is born of God aj
doth not commit sin, .... and he cannot sin." And yet that
is also the truth which the same St. John says (1 Ep. 1:8):
" If we say that we have no sin, we deceive oarselves and the
truth is not in us."
* Antinomians ; cf. Form, of Con,, v. : 15, p. 636.
42
380 THE SMALCALD ARTICLES.
ly. Of the Gospel.
We will now return to the Gospel, which not merely in one
way gives us counsel and aid against sin ; for God is super-
abundantly rich in his grace. First, through the spoken Word
by which the forgiveness of sins is preached in the whole
world ; which is the peculiar office of the Gospel. Secondly,
through baptism. Thirdly, through the holy sacrament of the
altar. Fourthly, through the power of the keys, and also
through the mutual conversation and consolation of brethren,
Matt. 18 : 20 : " Where two or three are gathered together," etc.
320 V. Of Baptism.
Baptism is nothing else than the Word of God [with mer- 1
sion] in the water, commanded by liis institution, or as Paul
says : " A washing in the Word ;" just as Augustine also says :
" The Word comes to the element, and it becomes a sacrament."
Therefore, we do not hold with Thomas and the monastic 2
preachers or Dominicans, who forget the Word (God's institu-
tion) and say that God has imparted to the water a spiritual
power, which, through the water, washes away sin. Nor do 3
we agree with Scotus and the Barefooted monks [Minorites or
Franciscan monks], who teach that, by the assistance of the di-
vine will, baptism washes away sins, and that this ablution oc-
curs only through the will of God, and by no means through
the Word and water.
Of the baptism of children, we hold that children ought to 4
be baptized. For they belong to the promised redemption
made through Christ, and the Church should administer it to
them.
VI. Of the Sacrament of the Altar,
Of the sacrament of the altar we hold that bread and wine i
in the Supper are the true body and blood of Christ, and are
given and received not only by the godly, but also by wicked
Christians.
And that not only one form is to be given. For we do not 2
need that high art which teaches us that under the one form
Parallel Passages.— Art. IV : Apology iv., 48 sq., chap, (iii.), 62 ; For
mula of Concord, Ep. and Sol. Dec, v.
Parallel Passages. — Art. V. : Augsburg Confession, ix. ; Apology, ix. ;
Small Catechism, 361 ; Large Catechism, 384, 485 ; Form\iIa of Concord, Ep,
xii., 6 sq. ; Sol. Dec, xii., 11 sq.
Parallel Passages. — Art. VI.: Augsburg Confession, x., xxii. Vpology,
X., xxii. ; Small Catechism, 365 ; Large Catechism, 499 ; Formula of Concord,
Epil and Sol. Dec, vii.
Part 111., Art. Vm. OF CONFESSION 331
there is as much as under both, as the sophists and Council of
Constance teach.
For although it may perhaps be true that there is as mucii 3
under one as under both, yet the one form is not the entire
ordinance and institution established and commanded by Christ.
And we especially condemn, and in God's name execrate, those 4
who not only omit both forms, but also tyrannically prohibit,
^.ondemn and blaspheme them as heresy, and so exalt them-
I9elves against and above Christ, our Lord and God, etc.
We care nothing about the sophistical subtlety concerning 5
transubstantiation, by which they teach that bread and wine
leave or lose their own natural substance, and remain only the
appearance and color of bread, and not true bread. For it
agrees best with Holy Scripture that the bread be and remain
there, as Paul himself calls it (1 Cor. 10:16): "The bread
which we break." And (1 Cor. 11 : 28) : " Let him so eat of
that bread."
321 VIL Of the Keys,
The keys are an office and power given by Christ to the 1
Church for binding and loosing sins, not only such as are gross
and well known, but also such as are subtle, hidden, and known
only to God, as it is written in Ps. 19:13: " Who can under-
stand his errors ?" And in Rom. 7 : 25, St. Paul complains
that with the flesh he serves the law of sin. For it is not in 2
our power, but belongs to God alone, to judge what, how great
and how many are sins, as it is written in Ps. 144 (143 : 2):
*^ Enter not into judgment with thy servant ; for in thy sight
shall no man living be justified." And Paul (1 Cor. 4 : 4) says : 3
" For I know nothing by myself; yet am I not hereby justified ?"
VIII. Of Confesdon,
Since absolution or the power of the keys is also a consola- i
ion and aid against sin and a bad conscience, appointed by
Christ himself in the Gospel, Confession or absolution ought by
no means to be abolished in the Church, especially on account
of [tender and] timid consciences and uncultivated youth, in
order that they may be heard, and instructed in Christian doc-
trine.
But the enumeration of sins ought to be free to every one, 2
as to what he wishes to enumerate or not to enumerate. For
Parallel Passages. — Art. VII. : Augsburg Confession, Art. xxv/ii. ; Apol-
ogy, Arts, xi., xii., 39 sq.; xxviii. ; Smalcald Articles, 333, 24, 68.
Parallel Passages. — Art. VIII.: Augsburg Confession, Arts, xi., xxv.;
Apology, Art. xi., xii., chap, (vi.) ; Smalcald Articles, Part 11., Art iii., g 19
Small Catechism, 363.
332 THE SMALCALD ARTICLES.
as long as we are in the flesh, we will not lie when we say.
" I am a poor man, full of sins." Rom. 7 : 23 : "I see an-
other law in my members," etc. For since private absolution
arises from the office of the keys, it should not be neglected,
but must be esteemed of the greatest worth, just as all other
offices also of the Christian Church.
And in those things which concern the spoken, outward 3
Word, we must firmly hold that God grants his Spirit or grace "
to no one, except through or with the preceding outward Word.
Thereby we are protected against enthusiasts, ^. e. spirits who
boast that they have the Spirit without and before the Word,
and accordingly judge Scripture or the spoken Word, and explain
and stretch it at their pleasure, as Miinzer did, and many still
do at the present day; they wish to be acute judges between
the Spirit and the letter, and yet know not what they say or
propose. Because the Papacy also is nothing but enthusiasm, 4
by which the Pope boasts that all laws exist in the shrine of
222 liis heart, and whatever he decides and commands in his
churches is spirit and law, even though it be above and
contrary to Scripture and the spoken Word.
All this is the old devil and old serpent, who also converted 5
Adam and Eve into enthusiasts, and led them from the outward
Word of God to spiritualism and self-conceit, and nevertheless
he effected this through other outward words. Just so our en- 6
thusiasts [at the present day] condemn the outward Word, and
nevertheless they themselves are not silent, but they fill the
world with their pratings and writings, as though indeed the
Spirit were unable to come through the writings and spoken
word of apostles, but he must come through their writings and
words. Why therefore do not they also omit their own sermons
and writings, until the Spirit himself come to men, without
their writings and before them, as they boast that they have re-
ceived the Spirit without the preaching of the Scriptures ? Bui
of these matters there is not time now to dispute at greater
length; we have heretofore paid sufficient attention to this
subject.*
For even those who believe before baptism, or become believ- 7
ing in baptism, believe through the outward Word that precedes,
as the adults, who have come to reason, must first have heard :
"He that believeth and is baptized, shall be saved," even
though they are at first unbelieving, and receive the Spirit and
baptism ten years afterwards. Cornelius (Acts 10 : 1 sqq.) had 8
heard long before among the Jews of the coming Messiah,
through whom he was righteous before God, and in such faith
* E. g. Luther's Exposition of Irospel of John, Luther's Works, WalchV
ed.,vii., p. 1149 sq., 2225, 2327 ; »eckendorf's History, 3 : 166.
Part III., Art. X. OF ORDINATION. 533
his prayers and alms were acceptable to God (as Luke cidls him
devout and fearing God), and without such preceding Word
and hearing could not have believed or been righteous. But
St. Peter had to reveal to him that the Messiah (in whom, as
one that was to come, he had hitherto believed) had already-
come, and his faith in the coming Messiah did not hold him
captive among the hardened and unbelieving Jews, but he
knew that he was now to be saved by a present Messiah, and
he neither denied nor persecuted him, as did the Jews.
In a word, enthusiasm inheres in Adam and his children 9
from the beginning to the end of the worid ; its poison has been
implanted and infused into them by the old dragon, and is the
origin, power and strength of all heresy, especially of that of
the Papacy and Mahomet. Therefore in regard to this we 10
ought and must constantly maintain that God does not wish to
deal with us otherwise than through the spoken Word and the
sacraments, and that whatever without the Word and sacraments
is extolled as spirit is the devil himself. For God also wished 11
„„o to appear to Moses through the burning bush and spoken
Word ; and no prophet, neither Elijah nor Elisha, received
the Spirit without the Ten Commandments or spoken Word.
Neither was John the Baptist conceived without the preceding
word of Gabriel, nor did he leap in his mother's womb without
the voice of Mary. And Peter says (2 Ep. 1:21): "Then
prophecy came not by the will of man ; but holy men of God
spake as they were moved by the Holy Ghost." Without the
outward Word they were not holy, neither as unholy did the
Holy Ghost move them to speak ; but they were holy Peter
says, when the Holy Ghost spake through them.
IX. Of Excommunication,
The greater excommunication, as the Pope calls it, we regard
only as a civil penalty, and not pertaining to us ministers of
the Church. But the less is true Christian excommunication,
which prohibits manifest and obstinate sinners from the sacra-
ment and other communion of the Church until they are re-
formed and avoid sin. And ministers ought not to confound
this ecclesiastical punishment or excommunication with civi/
penalties.
X. Of Ordination and the OalL
If the bishoj)S were true bishops, and would devote them- i
selves to the Church and the Gospel, they might be allowed,
Parallel Passages.— Art. IX. : Augsburg Confession, xxviii. ; Apology
xxviii. : 13, 14 ; Sraalcald Articles, 342 : 74.
Parallel Passages.— Art. X.: Augsburg Confession, v., xiv.; Apology
xiv. ; Smalcald Articles, 340 sqq. ; Small Catechism, 369 sqq.
331 THE SMALCALD ARTICLES.
^or the sake of love and unity, and not from necessity, to or-
dain and confirm us and our preachers ; nevertheless, under
the condition that all masks and phantoms [deceptions, absur-
dities and appearances] of unchristian nature and display be
laid aside. Yet because they neither are nor wish to be true a
bishops, but worldly lords and princes, who will neither preach,
nor teach, nor baptize, nor administer the Lord's Supper, nor
perform any work or office of the Church, but persecute and
condemn those who being called discharge this duty ; for their
sake the Church ought not to remain without ministers.
Therefore, as the ancient examples of the Church and the 3
Fathers teach us, we ourselves will and ought to ordain suit-
able persons to this office; and (even according to their own
laws) they have not the right to forbid or prevent us. For
their laws say that those ordained even by heretics should be
regarded and remain as ordained, as St. Jerome writes of the
Church at Alexandria, that at first it was governed in common
by the bishops through the priests and preachers.
324 XI. Of the Marriage of Priests,
In prohibiting marriage, and burdening the divine order of i
priests with perpetual celibacy, they have neither reason nor
right, but have treated it as antichristian, tyrannical, sceptical
scoundrels, and have affi)rded occasion for all kinds of horrible,
abominable sins of impurity, in which they still wallow. But 2
just as the power has been given neither to us nor to them to
make a woman out of a man, or man out of a woman, or to
annihilate both, so also it has not been given them ; so also
power has not been given them to sunder and separate such
creatures of God, or to forbid them from living honorably in
marriage with one another. Therefore we are unwilling to 3
assent to their abominable celibacy, nor will we even tolerate
it, but we wish to have marriage free as God has instituted and
appointed it, and we wish neither to rescind nor hinder his
work ; for Paul says that this prohibition of marriage is a doc-
trine of devils (1 Tim. 4 : 1 sqq.).
XII. Of the Church,
We do not acknowledge them as the Church, and they are 1
not [because in truth they are not the Church] ; we also will
PxRALiiEL Passages. — Art. XI. : Augsburg Confession, xxiii. ; Apology
txiii. ; Large Catechism, 424 sq.
Parallel Passages. — Art. XII. : Apostles' Creed, Nieene Creed, Augsburg
Confession, vii., xv. ; Apology, vii. ; Small Catechism, 358; Large Catechism,
456 sqq.j Formula of Concord, Sol. Dec., x., 19 sq.
Part in., Art. XIV. OF MONASTIC VOWS. 335
not listen to those things which, under the name of Church,
they either enjoin or forbid. For, thank God, to-day a child i
seven years old knows what the Church is, viz. saints, believers
and lambs who hear the voice of their Shepherd. For the chil-
dren repeat: "I believe in one holy [Catholic or] Christian
Church." This holiness does not consist in an alb, a tOnsure, 3
a long gown and other of their ceremonies devised by them
beyond Holy Scripture, but consists in the Word of God and
true faith.
XIII. Hmo Man is Justified befcyre God, and of Good Works.
What I have hitherto and constantly taught concerning this i
I cannot in the least change, viz. that by faith (as St. Peter says)
we acquire a new and clean heart, and God accounts, and will
account us righteous and holy, for the sake of Christ, our Medi-
ator. And although sin in the flesh has not been altogether
removed and become dead, yet he will not punish or regard
this.
For good works follow this faith, renewal and forgiveness a
of sins. And that in them which is still sinful and imperfect
is not accounted as sin and defect, even for Christ's sake ; but
qoc the entire man, both as to his person and his works, is and
is called just and holy, from pure grace and mercy, shed
upon us [unfolded] and displayed in Christ. Wherefore we 3
cannot boast of our many merits and works, if they be viewed
apart from grace and mercy, but as it is written, (1 Cor. 1 : 31) :
" He that glorieth, let him glory in the Lord," viz. that he has
1 gracious God. For thus all is well. We say besides that if
jood works do not follow, faith is false and not true.
XIV. Of Monastic Vows.
As monastic vows directly conflict with the first chief arti- i
cle,* they ought to be absolutely abolished. For it is of them
that Christ says (Matt. 24 : 6, 23 sqq.) : " I am Christ," etc.
For he who makes a vow to live in a monastery believes that 2
he will enter upon a mode of life holier than the ordinary
Christians, and by his own works wishes to earn heaven not
PARAI.LEL Passages. — Art. XIII.: Augsburg Confession, iv., vl., xx.;
Apology, ii. (iii.), xx. ; Smalcald Articles, Part II., Art. i. ; Formula of Con«
cord, Epit. and Sol. Dec, iii., iv.
Parallel Passages. — Art. XIV. : Augsburg Confession, xxvii. ; Apology,
xvi., xxvii.; Smalcald Articles, Part II., Art. iii. Cf. Luther: "De Votis Mo
nasticis," Wittenberg, 1521.
* See Smalcald Articles, Part II., Art i., 2 1.
336 THE SMALCALD ARTICLES.
only for himself, but also for others; this is to leny Christ
And they boast from their St. Thomas that a monastic vow is i
on an equality with baptism.^ This is blasphemy against God.
XV. Of Human Traditions,
The declaration of the Papists that human traditions serve i
for the remission of sins, or merit salvation, is altogether un-
christian and condemned, as Christ says (Matt. 15:9): " In
vain they do worship me, teaching for doctrines the command-
ments of men." And Tit. 1 : 14 : " That turn from the truth.''
Also their declaration that it is a mortal sin if one do not ob- 2
serve these statutes, is not right.
These are the articles on which I must stand ; and if God 3
so will I shall stand even to my death. And I do not know
how to change or to concede anything in them. If any one
else will concede anything, he will do it at the expense of his
conscience.
Lastly, the Pope's bundle of impostures still remains, con- 4
cerning foolish and childish articles, as the dedication of
churches, the baptism of bells, the baptism of the altar-stone,
with its godfathers to pray and offer gifts. Such baptism is
administered to the reproach and mockery of holy baptism,
and should not be tolerated. Afterwards, concerning the con- 5
secration of wax tapers, palm-branches, cakes, spices, oats, etc.,
which nevertheless cannot be called consecrations, but are noth-
326 ^^^ ^"* mockery and fraud. There are infinite other such
deceptions, which we commit to their god, and which
may be adored by them, until they are weary of them. We
will not be confused by [ought to have nothing to do with]
them.
Dr. Martin Luther subscribed.
Dr. Justus Jonas, Kector, subscribed.
Dr. John Bugenhagen, Pomeranus subscriled.
Dr. Caspar Creutziger subscribed.
NiCLAS Amsdorf of Magdeburg subscribed.
George Spalatine of Altenburg subscribed.
I, Philip Melanchthon, approve the above articles as
right and Christian. But of the Pope, I hold that if
he would allow the Gospel, for the sake of the peace
and general unity of Christians, who are now under
Paballel Passages. — ^Augsburg Confession, xv., xxvi. ; Apology, vii., 30 sq..
«r.; i^'ormula of Concord, Epitome and Sol. Dec, x.
* Apology, xxvii., I 20. Luther wrote on the margin of the Apology
' Blasphemy of St. Thomas."
SUBSCKIPTIONS. 337
him, and may be under him hereafter, the superiority
over bishops which he has in other respects could be
allowed to him, according to human right, also by us.
John Agricola of Eisleben subscribed.
Gabriel Didymus subscribed.
I, Dr. Urban Ehegius, Superintendent of the churches
in the Duchy of Luneburg, subscribe my name and the
names of my brethren, and of the Church of Hanover.
I, Stephen Agricola, Minister at Hof, subscribe.
Also I, John Draconites, Professor and Minister at Mar-
burg.
I, Conrad Figenbotz, for the glory of God subscribe that
I have thus believed, and am still preaching and firmly
believing as above.
I, Andrew Osiander of Niirnberg, subscribe.
I, M. Veit Dieterich, Minister at Nurnberg, subscribe.
I, Erhard Schnepf, Preacher at Stuttgart, subscribe.
Conrad Oetinger, Preacher of Duke Ulrich at Pforzheim.
Simon Schneeweis, Pastor of the Church at Crailsheim.
I, John Schlainhauffen, Pastor of the Church »%
Koethen, subscribe.
M. George Helt of Forchheim.
M. Adam of Fulda, 1 -r, i • tt
M. Anthony Corvinus, ^ "^^^^^"^ ^" ^^^^^•
I, John Bugenhagen, Pomeranus,^ Doctor, again sub
scribe in the name of M. John Brentz, as on depart-
ing from Smalcald he directed me orally and by a letter
which I have shown to these brethren who have sub-
scribed.
I, DiONYSius Melander, subscribe to the Confession, the
Apology, and the Concordia on the subject of the Eu-
charist.
Paul Rhodius, Superintendent of Stettin.
Gerard Oeniken, Superintendent of the Church at Min-
den.
I, Brixius Northanus, Minister of the Church of Christ
which is at Soest, subscribe to the Articles of the rev
erend Father, Martin Luther, and confess that hitherto
I have thus believed and taught, and by the Spirit I
will continue thus to believe and teach.
Michael Coelius, Preacher at Mansfeldt, subscribed.
gg. M. Peter Geltner, Preacher at Frankfort, subscribed.
Wendal Faber, Pastor of Seeburg in Mansfeldt.
I, John .^^pinus, subscribe.
Likewise, I, John Amsterdam ^ of Bremen.
* Native of Pomerania. ^ Jolin Tirnann, native of Amsterdam and pastor of
St. Martin's, Bremen.
43
338 I'HE SMALCALD AKTICLES.
I, Frederick Myconius, Pastor of the Chtircii at Gotha
in Thuringia, subscribe in ray own name, and in that
of Justus Menius of Eisenach.
I, John Lang, D., and Preacher of the Church at Erfurt,
in my own name, and in that of my other co-woikera
in the Gospel, viz. :
Licentiate Ludwig Platz of Melsungen.
M. SiGISMUND KiRCHNER.
M. Wolfgang Kismetter.
M. Melchior Weitman.
M. John Tall.
. M. John Killian.
M. Nicholas Faber.
M. Andrew Menser, I subscribe with ray hand.
And I, Egidius Mechler, have subscribed with ray hand.
APPENDIX.
328 OF THE POWER AND PRIMACY OF THE POPE.
Treatise Written by the Theologians assembled at Smakald^ m
the year MDXXXVIL
The Roman pontiff claims for himself that by divine right i
he is above all bishops and pastors [in all Christendom].
Secondly, he adds also that by divine right he has both 2
swords, ?'. e. the right of bestowing and transferring kingdoms.
And thirdly, he says that to believe this is necessary for sal- 3
vation. And for these reasons the Roman bishop calls him-
self the vicar of Christ on earth.
These three articles we hold to be false, godless, tyrannical 4
and pernicious to the Church.
In order, moreover, that our affirmation may be understood, 5
we will first define what they call to be above all by divine
right. For they mean that he is universal, or as they say oecu-
menical bishop, i, e, from whom all bishops and pastors through-
out the entire world ought to seek ordination and confirmation,
who has the right of electing, ordaining, confirming, deposing
all bishops [and pastors]. Besides this, he claims for himself 6
the authority to frame laws concerning services, concerning
changing the sacraments and concerning doctrine, and wishes
PARALiiEL Passages. — Augsburg Confession, Art. xxviii. ; Apology, Art
vii., 23 sqq., xxviii. ; Smalcald Articles, Part. II., Art. iv. ; Part III., Art. viii,
\ 4 sqq ; Art. x.
>
Appendix. POWER AND PRIMACY OF THE POPE. 339
nis articles, his decrees, his laws to be regarded equal to the
divine laws, i. e. he holds that, by the Papal laws, the con-
sciences of men are so bound that those who neglect them,
evon without public offence, sin mortally [that they cannot be
discontinued without sin. For he wishes to found this power
upon divine right and the Holy Scriptures; yea, he wishes
that they be preferred to the Holy Scriptures and God's com-
mands]. And it is still more horrible that he adds that be-
lief in all these things belongs to the necessity of salvation.
329 I. Of the First Article.
A. From the Gospel.
First, therefore, we will show from the Gospel that the Ro- 7
man bishop is not by divine right above other bishops and
Luke 22 : 25. Christ expressly prohibits lordship among 8
the apostles [that any apostle should have the pre-eminence
over the rest]. For this was the very question which they
were disputing when Christ spake of his passion, viz. who
should command, and be as it were the vicar of the absent
Christ. There Christ reproves this error of the apostles, and
teaches that there shall not be lordship or superiority among
them, but that the apostles would be sent forth as equals to the
common ministry of the Gospel. Accordingly, he says : " The
kings of the Gentiles exercise lordship over them ; and they
that exercise authority upon them are called benefactors, but
ye shall not be so ; but he that is greatest among you, let him
be as the younger ; and he that is chief, as he that doth serve.''
The antithesis here shows that lordship is disapproved.
The same is taught by the parable when Christ in the same
dispute concerning the kingdom (Matt. 18 : 2j sets a little child
in the midst, signifying that among ministers there is not to
be sovereignty, just as a child neither takes nor seeks sove-
reignty for himself.
John 20 : 21. Christ sends forth his disciples on an equality 9
without any distinction when he says : " As my Father hath
sent me, even so send I you." He says that he sends indi-
viduals in the same manner as he himself was sent ; and hence
grants a prerogative or lordship to no one above the rest.
Gal. 2 : 7 sq. Paul manifestly affirms that he was neither ic
ordained nor confirmed by Peter, nor does he acknowledge
Peter to be one from whom confirmation should be sought.
And he expressly contends from this circumstance that his call
noQ does not depend upon the authority of Peter. But he
ought to have acknowledged Peter as a superior if bv di-
340 THE SMALCALD AliTICLES.
vine right Peter was superior. Palil accordingly says tha. ne
had at once preached the Gospel without consulting P(!ter.
Also : " Of those who seemed to be somewhat (whatsoever they
were, it maketh no matter to me ; God accepteth no man's per-
son)." And : " They who seemed to be somewhat in confer-
ence added nothing to me." Since Paul therefore clearly testi-
fies that he did not even wish to seek for the confirmation of
Peter, even when he had come to him, he teaches that the au-
thority of the ministry depends upon the Word of God, and
that Peter was not superior to the other apostles, and that ordi-
nation or confirmation was not to be sought from Peter alone
[that the office of the ministry proceeds from the general call
of the apostles, and that it is not necessary for all to have the
call or confirmation of this person alone].
In 1 Cor. 3 : 6, Paul makes ministers equal, and teaches that i .
the Church is above the ministers. Hence superiority or lord-
ship over the Church or the rest of the ministers is not ascribed
to Peter. For he says thus : " All things are yours ; whether
Paul, or Apollos, or Cephas," i. e. Let not other ministers or
Peter assume for themselves lordship or superiority to the
Church ; let them not burden the Church with traditions ; let
not the authority of any avail more than the Word [of God] ;
let not the authority of Cephas be opposed to the authority of
the other apostles, as they reasoned at that time ; " Cephas, who
is an apostle of higher rank, observes this ; therefore, Paul and
the rest ought to observe this." Paul removes this pretext from
Pet^r, and denies that his authority is to be preferred to the
rest or to the Church.
B. From History,
The Council of Nice resolved that the bishop of Alexandria la
should administer the churches in the East, and the Roman
bishop the suburban, i. e, those which were in the Roman prov-
inces in the West.* Hence it was first by human law, i. e. the
resolution of the Council, that the authority of the Roman
bishop arose. If already by divine law the Roman bishop
would have had the superiority, it would not have been lawful
for the Council to have removed any right from him and to
have transferred it to the bishop of Alexandria; yea all the
0Q1 bishops of the East ought perpetually to have sought or-
dination and confirmation from the bishop of Rome.
The Council of Nice determined also^ that bishops should be 1 3
elected by their own churches, in the presence of a neighbor-
ing bishop or of several. The same was observed also in the h
* Council of Nice (326), Canon 6. • Canon 4.
\ppENDix. POWER AND PRIMACY OF THE POPE. 341
VVest and in the I/atin churches, as Cyprian and Augustine
testify. For Cyprian says in his fourth letter to Cornelius:
" For which reason you must diligently observe and keep the
divine observance and apostolic practice, as it is also observed
among us and in almost all the provinces, that for celebrating
properly ordinances all the neighboring bishops of the same
province should assemble ; and the bishop should be chosen in
the presence of the people, who have most fully known the life
of each one, which we also see was done among us in the or-
dination of our colleague, Sabinus; so that by the suffrage of
the entire brotherhood, and by the judgment of the bishops,
who had assembled in their presence, the episcopate was con-
ferred and hands imposed upon him."
Cyprian calls this custom a divine tradition and an apostolic i j
observance, and affirms that it was observed in almost all the
provinces. Since therefore neither ordination nor confirmation
was sought from a bishop of Rome in the greater part of the
world in the Latin and Greek churches, it is sufficiently appa-
rent that the churches did not then ascribe superiority and dom-
ination to the bishop of Rome.
Such superiority is impossible. For it is impossible for one i6
bishop to be the inspector of the churches of the whole world,
or for churches situated in the most remote lands [all the min-
isters] to seek ordination from one. For it is manifest that the
kingdom of Christ has been dispersed through the whole world ;
and to-day there are many churches in the East which do not
seek ordination or confirmation from the Roman bishop [which
have ministers ordained neither by the Pope nor his bishops].
Therefore since such superiority [which the Pope, contrary to
all Scripture, arrogates to himself] is impossible, and the
churches in the greater part of the world have not acknow-
ledged it, it is sufficiently apparent that it was not established
[by Christ, and does not spring from divine law].
qqo Many ancient Synods have been proclaimed and held 17
in which the bishop of Rome did not preside; as that
of Nice and very many others. This also testifies that the
Church did not then acknowledge the primacy or superiority
of the bishop of Rome.
Jerome says: *'If authority is sought, the world is greater 18
thau the city. Wherever there has been a bishop, whether at
Rome, or Eugubium, or Constantinople, or Rhegium, or Alex-
indria, he is of the same merit and priesthood.'^ ^
Gregory, writing to the patriarch at Alexandria, forbids him- 19
* Ed. princeps and Selnecker in edition of 1582 add from Jerome :
" The influence of wealth and the humility of poverty do not render him
higher or lower."
342 THE SMALCALD ARTICl ES
self to bo called universal bishop. And in the " Register " he
says that in the Council of Chalcedon the primacy was offered
to the bishop of Rome, and was not accepted.
Lastly, how can the Pope be by divine right over the entire zc
Church, when the Church has* the election, and the custom
gradually prevailed that bishops of Rome should be confirmed
by emperors ?
Also,* since there had been for a long time contests concern- 2 1
ing the primacy between the bishops of Rome and Constanti-
nople, the emperor Phocas at length determined that the pri-
macy should be assigned to the bishop of Rome. But if the
ancient Church had acknowledged the primacy of the Roman
pontiff, this contention would not have occurred, neither would
there have been need of a decree of the emperor.
C. Arguments of the Adversaries.
But they cite against us certain passages, viz. (Matt. 16 : 18 22
sq.): "Thou art Peter, and upon this rock I will build my
Church." Also: "I will give unto thee the keys.'' Also
(John 21 : 15) : " Feed my sheep,'' and some others. But since
this entire controversy has been fully and accurately treated of
elsewhere in the books of our theologians, and all things can-
not be reviewed in this place, we refer to those writings, and
wish them to be regarded as repeated. Yet we will briefly
reply concerning the interpretation of the passages quoted.
In all these passages Peter is the representative of the 23
entire assembly of apostles, as appears from the text itself.
qqq For Christ asks not Peter alone, but says : " Whom do ye
say that I am?"^ And what is here said in the singular
number: "I will give unto thee the keys; and whatsoever
thou shalt bind," etc., is elsewhere expressed in the plural
(Matt. 18:18): "Whatsoever ye shall bind," etc. And in
John 20 : 23 : " Whosesoever sins ye remit," etc. These words
testify that the keys are given alike to all the apostles, and
that all the apostles are alike sent forth.
In addition to this, it is necessary to confess that the keys 24
pertain not to the person of a particular man, but to the Church,
as many most clear and firm arguments testify. For Christ,
speaking concerning the keys (Matt. 18 : 19), adds : " If two of
you shall agree on earth," etc. Therefore he ascribes the keys
to the Church principally and immediately ; just as also for
this reason the Church has principally the right of calling.
[For just as the promise of the Gospel belongs certainly and
immediately to the entire Church, so the keys belong immedi-
* Germ, omits g 21. ■ Matt. 16 : 15.
Appendix. POWER AND PRIMACY OF THE POPE. 34&
ately to the entire Church, because the keys are nothing else
than the office whereby this promise is communicated to every
one who desires it, just as it is actually manifest that the
Church has the power to ordain ministers of the Church. And
Christ speaks in these words : " Whatsoever ye shall bind,"
etc., and means that to which he has given the keys, namely,
the Church : " Where two or three are gathered together in
my name " (Matt. 18 : 20). Likewise Christ gives supreme and
final lurisdiction to the Church, when he says : " Tell it to the
Church.'g
Therefore it is necessary in these passages that Peter be the
representative of the entire assembly of the apostles, and for this
reason they do not ascribe any prerogative, or superiority, or
lordship to Peter.
As to the declaration: "Upon this rock I will build my 25
Church," certainly the Church has not been built upon the au-
thority of man, but upon the ministry of the confession which
Peter made, in which he proclaims that Jesus is the Christ, the
Son of God. He accordingly addresses him as a minister :
" Upon this rock," i, e. upon this ministry. [Therefore he ad-
dresses him as a minister of such an office as is to be pervaded
by this confession and doctrine, and says : " Upon this rock,"
L e, this declaration and ministry.]
Furthermore, the ministry of the New Testament is not 26
bound to persons and places, as the Levitical ministry, but it is
dispersed throughout the whole world, and is there where God
gives his gifts, apostles, prophets, pastors, teachers ; neither
does this ministry avail on account of the authority of any
person, but on account of the Word given by Christ.
22^ And in this way most of the holy Fathers, as Origen, 27
Cyprian, Augustine, Hilary and Bede, interpret this pas-
sage (Upon this rock). Chrysostom ^ says thus : " * Upon this 28
rock,' not upon Peter. For he built his Church not upon man,
but upon the faith of Peter. But what was his faith ? ' Thou
art the Christ, the Son of the living God.' " And Hilary says : 29
" To Peter the Father revealed that he should say, ^ Thou art
the Son^ of the living God.' Therefore the building of the
Church is upon this rock of confession ; this faith is the foun-
dation of the Church," etc.
And as to that which is said (John 21 ; 15 sqq.) : "Feed my 3c
sheep," and " Lovest thou me more than these ?" it does not as
yet follow hence that a peculiar superiority was given Peter.
He bids him " feed," i. e. teach the Word, or rule the Church
with the Word, which Peter has in common with the otlar
apostles.
» Germ, omits U 28, 29.
844 THE SMALCALD ARTICLES.
II. Of the Second Article.
The second article is still clearer, because Christ gave to the 31
apostles only spiritual power, z. e. the command to teach the
Gospel, to announce the forgiveness of sins, to administer the
sacraments, to excommunicate the godless without temporal
force ; and he did not give the power of the sword or the right
to establish, occupy or confer kingdoms of the world. For
Christ says (Matt. 28 : 20) : " Go ye, teaching them to observe
all things whatsoever I have commanded you." Also (John
20 : 21) : " As my Father hath sent me, even so send I you."
But it is manifest that Christ was not sent to bear the sword
or possess a wordly kingdom, as he himself says (John 18 : 36) :
" My kingdom is not of this world." And Paul says (2 Cor.
1 : 24) : " Not for that we have dominion over your faith."
And (2 Cor. 10:4): "The weapons of our warfare are not
carnal," etc.
As, therefore, Christ in his passion is crowned with thorns, 32
and led forth to be derided in royal purple, it was thereby sig-
nified that his spiritual kingdom being despised, i. e. the Gospel
being suppressed, another kingdom of the world would be es-
tablished with the pretext of ecclesiastical power. Wherefore 33
the constitution of Boniface YIII. and the chapter Omnes,
Dist. 22, and similar opinions which contend that the Pope is
by divine right the ruler of the kingdoms of the world, are
false and godless. From this persuasion horrible darkness has 34
overspread the Church, and also great commotions have arisen
in Europe. For the ministry of the Gospel was neglected, and
the knowledge of faith and a spiritual kingdom became ex-
oqc tinct; Christian righteousness was supposed to be that
external government which the Pope had established.
Then the popes began to seize upon kingdoms for themselves, 35
they transferred kingdoms, they vexed with unjust excommu-
nications and wars the kings of almost all nations in Europe,
but especially the German emperors ; so that they sometimes oc-
cupied the cities of Italy, and at other times reduced to subjec-
tion the bishops of Germany, and wrested from the emperors the
conferring of episcopates. Yea in the Clementines it is even
written : That when the empire is vacant, the Pope is the legit-
imate successor. Thus the Pope has not only usurped domin-
ion, contrary to Christ's command, but has also tyrannically
exalted himself above all kings. Neither in this matter is the 36
deed itself so much to be reprehended as it is to be detested,
that he assigns as a pretext the authority of Christ; that he
transfers the keys to a worldly government ; that he binds sal-
vation to these godless and execrable opinions, when he sayp.
that it belongs to necessity for salvation that men believe that
I
APPENDIX. POWER AND PRIMACY OF THE R)Plk 345
this dominion is in accordance with divine right. Since such 37
errors as these obscure faith and the kingdom of Christ, they
are in no way to be disguised. For the result shows that they
have been great pests to the Church.
III. Of the Third Article.
In the third place, this must be added: Even though the 38
bishop of Rome would have, by divine right, the primacy and
superiority, nevertheless obedience is not due those pontiffs who
^lefend godless services, idolatry and doctrine conflicting witt
i:he Gospel ; yea such pontiffs and such a government ought to
be regarded as a curse, as Paul clearly teaches (Gal. 1:8):
" Though an angel from heaven preach any other Gospel unto
you than that which we have preached unto you, let him be
accursed." And in Acts (5 : 29) : " We ought to obey God,
rather than men." Likewise the canons^ also clearly teach that
we should not obey an heretical Pope.
qoo The Levitical priest was high priest by divine right, and
yet godless priests were not to be obeyed, as Jeremiah and
other prophets dissented from the priests. So the apostles dis-
sented from Caiaphas, and were under no obligations to obey them.
It is, however, manifest that the Roman pontiffs, with their 39
adherents, defend godless doctrines and godless services. And
the marks of Antichrist plainly agree with the kingdom of the
Pope and his adherents. For Paul (2 Ep. 2 : 3), in describing
to the Thessalonians Antichrist, calls him an adversary of Christ,
"whoopposeth and exalteth himself above all that is called
God, or that is worshipped, so that he as God sitteth in the
temple of God." He speaks therefore of one ruling in the
Church, not of heathen kings, and he calls this one the adver-
sary of Christ, because he will devise doctrine conflicting with
the Gospel, and will assume to liimself divine authority.
Moreover, it is manifest, in the first place, that the Pope rules 4c
in the Church, and by the pretext of ecclesiastical authority and
of the ministry has established for himself this kingdom. For
he assigns as a pretext these words : " I will give to thee the
keys." Secondly, the doctrine of the Pope conflicts in many
ways [in all ways] with the Gospel, and the Pope assumes to
himself divine authority in a threefold manner: First, bf,*-
cause he takes to himself the right to change the doctrine of
Christ and services instituted by God, and wishes his own doc-
trine and his own services to be observed as divine. Secondly,
because he takes to himself the power not only of binding and
loosing in this life, but also the right concerning souls after this
* Decrees of Grratian, P. I., Dist. 40, c. fi
346 THE SMALCALD ARTICLES.
life. Thirdly, because the Pope does not wish to be judged by
the Church or by any one, and prefers his own authority to the
decision of Councils and the entire Church. But to be unwill-
ing to be judged by the Church or by any one is to make one's
self God. Lastly, these errors so horrible, and this impiety, he
defends with the greatest cruelty, and puts to death those dis-
senting.
This being the case, all Christians ought to beware of becom-41
ing partakers of the godless doctrine, blasphemies and unjust
cruelties of the Pope. On this account they ought to desert
007 and execrate the Pope with his adherents, as the kingdom
of Antichrist ; just as Christ has commanded (Matt. 7 : 15) :
" Beware of false prophets." And Paul commands that god-
less teachers should be avoided and execrated as cursed (Gal.
1:8; Tit. 3 : 10). And (2 Cor. 6 : 14) says : " Be ye not un-
equally yoked together with unbelievers ; for what communion
hath light with darkness ?"
To dissent from the agreement of so many nations and to be 42
called schismatics is a serious matter. But divine authority
commands all not to be allies and defenders of impiety and un-
just cruelty.
On this account our consciences are sufficiently excused ; for
the errors of the kingdom of the Pope are manifest. And
Scripture with its entire voice exclaims that these errors are a
doctrine of demons and of Antichrist.* The idolatry in the 43
profanation of the masses is manifest, which, besides other faults,
are shamelessly applied to most base gain. The doctrine of re- 44
pentance has been utterly corrupted by the Pope and his ad-
herents. For they teach that sins are remitted because of the
worth of our works. Then they bid us doubt whether the
remission occur. They nowhere teach that sins are remitted
freely for Christ's sake, and that by this faith we obtain remis-
sion of sins. Thus they obscure the glory of Christ, and de-
prive consciences of firm consolation, and abolish true divine
services, viz. the exercises of faith struggling with [unbelief
and] despair [concerning the promise of the Gospel].
They have obscured the doctrine concerning sin, and have 45
framed a tradition concerning the enumeration of offences, pro-
ducing many errors and despair. They have devised in addi-
tion satisfactions, whereby they have also obscured the benefit
of Christ.
From these, indulgences have been born, which are pure 46
falsehoods, fabricated for the sake of gain.
Qoo Then how many abuses, and what horrible idolatry, the 4;
invocation of saints has produced !
» X Tim. 4 : 1 ; 2 Thess. 2 : 3 sq.
Appendix. POWER AND PEIMACY OF THE POPE. 347
What shameful acts have arisen from the tradition coni^ern- 48
ing celibacy!
What darkness the doctrine concerning vows has spread over
the Gospel ! They have there feigned that vows are righteous-
ness before God, and merit the remission of sins. Thus they
have transferred the benefit of Christ to human traditions, and
have altogether extinguished the doctrine concerning faith.
They have feigned that the most tiifling traditions are services
of God and perfection, and they have preferred these to the
works of callings which God requires and has ordained.
Neither are these errors to be regarded light; for they detract
from the glory of Christ and bring destruction to souls, neither
can they be passed by unnoticed.
Then to these errors two great sins are added : The first, 4$
that he defends these errors by unjust cruelty and punishments.
The second, that he appropriates the decision of the Church,
and does not permit ecclesiastical controversies [such matters of
religion] to be judged according to the prescribed mode ; yea,
he contends that he is above the Council, and that the decrees
of Councils can be rescinded, just as the canons sometimes im-
pudently speak.^ But the examples testify that this was done
with much more impudence by the pontiffs.
Quest. 9, canon 3,^ says : " No one shall judge the first seat; 50
for the judge is judged neither by the emperor, nor by all the
clergy, nor by the kings, nor by the people.'^
The Pope exercises a twofold tyranny ; he defends his errors 51
by force and by murders, and forbids judicial examination.
The latter does even more injury than any punishments. Be-
cause when the true judgment of the Church is removed, god-
less dogmas and godless services cannot be removed, and for
many ages are destroying infinite souls.
Therefore let the godly consider the great errors of the king- 52
dom of the Pope and his tyranny, and let them ponder first
that the errors must be rejected and the true doctrine embraced,
goQ for the glory of God and to the salvation of souls. Then 53
let them ponder also how great a crime it is to aid unjust
cruelty in killing saints, whose blood God will undoubtedly
avenge.
But especially the chief members of the Church, kings and 54
princes, ought to guard the interests of the Church, and to see
to it that errors be removed and consciences be healed [rightly
instructed], as God expressly exhorts kings (Ps. 2:10): " Be
wise, now, therefore, O ye kings ; be instructed, ye judges of
the earth. ^' For it should be the first care of kings [and great
> Of. Decret. Grat., P. I., Dist. 17.
' See Decret. Grat., P. II., caus. 9, qu. 3, c. 13.
«^48 THE SMALCALD AKTICLES
lords] to advance the glory of God. Whereibre it is very
shameful for them to exercise their influence and power to
confirm idolatry and infinite other crimes, and to slaughter
saints.
And in case the Pope should hold Synods [a Council], how 55
can the Church be healed if the Pope suifer nothing to be de-
creed contrary to his will, if he allow no one to express his
opinion except his adherents, whom by dreadful oaths and
curses he has bound, without any exception concerning God^s
Word, to the defence of his tyranny and wickedness?
But since the decisions of Synods are the decisions of the 56
Church, and not of the Popes, it is especially incumbent on
kings to check the license of the popes [not allow such roguery],
and to so act that the power of judging and decreeing from the
Word of God be not wrested from the Church. And as other
Christians ought to censure the remaining errors of the Pope,
so they ought also to rebuke the Pope when he evades and im-
pedes the true knowledge and true decision of the Church.
Therefore even though the bishop of Rome would have the 57
primacy by divine right, yet since he defends godless services
and doctrine conflicting with the Gospel, obedience is not due
him, yea it is necessary to resist him as Antichrist. The errors
of the Pope are manifest and not trifling.
Manifest also is the cruelty [against godly Christians] which 58
he exercises. And it is clear that it is God^s command that we
flee from idolatry, godless doctrine and unjust cruelty. On this
account all the godly have great, manifest and necessary rea-
sons for not obeying the Pope. And these necessary reasons
o^A comfort the godly against all the reproaches which are
usually cast against them concerning offences, schism and
discord.
But those who agree with the Pope and defend his doctrine 59
and [false] services, defile themselves with idolatry and blas-
phemous opinions, become guilty of the blood of the godly,
whom the Pope [and his adherents] persecutes, detract from
the glory of God, and hinder the welfare of the Church, be-
cause they strengthen errors and crimes [for injury to all the
world and] to all posterity.
Part II.
Of the Power and Jurisdiction of Bishops.
[In our Confession and the Apology we have in general nar- 60
rated what we have had to say concerning ecclesiastical power.
For, etc.] The Gospel has assigned to those who preside over
churches the command to teach the Gospel, to remit sins, to ad-
minister the sacraments, and besides jurisdiction, viz. the com •
APPENDIX. POWER AND PRIMACY OF THE POPB. 349
mand to excommunicate those whose crimes are known, and
again of absoh^ing the repenting.
And by the confession of all, even of the adversaries, it is 6i
clear that this power by divine right is common to all who pre-
side over churches, whether they be called pastors, or elders, or
bishops. And accordingly Jerome openly teaches in the apos- 62
tolic letters that all who preside over churches are both bish-
ops and elders, and cites from Titus (Tit. 1 : 5 sq.) : " For this
cause kft I thee in Crete, that thou shouldest ordain elders in
every city." Then he adds : " A bishop must be the husband of
one wife." Likewise Peter and John call themselves elders
(1 Pet. 5 : 1 ; 2 John 1). And he then adds : " But that after-
wards one was chosen to be placed over the rest," occurred as a
remedy for schism, lest each one by attracting to himself might
rend the Church of Christ. For at Alexandria, from Mark
the evangelist to the bishops Heracles and Dionysius, the
elders always elected one from themselves, and placed him in a
higher station, whom they called bishop; just as an army
would make a commander for itself. The deacons, moreover,
may elect from themselves one whom they know to be active,
and name him archdeacon. For with the exception of ordina-
tion, what does the bishop that the elder does not ?
0J1 Jerome therefore teaches that it is by human authority 63
that the grades of bishop and elder or pastor are distinct.
And the subject itself declares this, because the power [the of-
fice and command] is the same, as he has said above. But one 64
matter afterwards made a distinction between bishops and pas-
tors, viz. ordination, because it was so arranged that one bishop
niight ordain ministers in a number of churches.
But since by divine authority the grades of bishop and pas- 65
tor are not diverse, it is manifest that ordination by a pastor in
his own church has been appointed by divine law [if a pastor
in his own church ordain certain suitable persons to the min-
istry, such ordination is, according to divine law, undoubtedly
effective and right].
Therefore when the regular bishops become enemies of the 66
Church, or are unwilling to administer ordination, the churches
retain their own right. [Because the regular bishops persecute
the Gospel and refuse to ordain suitable persons, every church
has in this case full authority to ordain its own ministers.]
For wherever the Church is, there is the authority [com- 67
mand] to administer the Gospel. Wherefore it is necessary for
the Church to retain the authority to call, elect and ordain min-
isters. And this authority is a gift exclusively given to the
Church, which no human power can wrest from the Church, as
Paul aho testifies to the Ephesians (4 : 8) when he says: "He
ascended, he gave gifts to men." And he enumerates among
360 THE SMALCALD ARTICLES.
the gifts specially belonging to the Church " pasters and
teachers," and adds that such are given " for the ministry, for
the edifying the body of Christ/^ Where there is therefore a
true church, the right to elect and ordain ministers necessarily
exists. Just as in a case of necessity even a layman absolves, and
becomes the minister and pastor of another ; as Augustine narrates
the story of two Christians in a ship, one of whom baptized the
catechumen, who after baptism then absolved the baptizer.
Here belong the words of Christ which testify that the keys 68
have been given to the Church, and not merely to certain per-
sons (Matt. 18 : 20) : " Where two or three are gathered to-
gether in my name," etc.
,^Q Lastly, the declaration of Peter also confirms this (1 Ep. 69
2:9): "Ye are a royal priesthood." These words pertain
to the true Church, which, since it alone has the priesthood, cer-
tainly has the right to elect and ordain ministers.
And this also a most common custom of the Church testi- 70
fies. For formerly the people elected pastors and bishops.
Then a bishop was added, either of that church or a neigh-
boring one, who confirmed the one elected by the laying on of
hands ; neither was ordination anything else than such a ratifi-
cation. Afterwards, new ceremonies were added, many of 71
which Dionysius describes. But he is a recent and fictitious
author [this book of Dionysius is a new fiction under ^ false
title], just as the writings of Clement also are supposititious.
Then the moderns added: "I give thee the power to sacrifice
for the living and the dead." But not even this is in Dionys-
ius. From all these things it is clear that the Church retains 72
the right to elect and ordain ministers. And the wickedness
and tyranny of bishops aiford cause for schism and discord
[therefore, if the bishops either are heretics or will not ordain
suitable persons, the churches are in duty bound before God,
according to divine law, to ordain for themselves pastors and
ministers. Even though this be now called an irregularity or
schism, it should be known that the godless doctrine and tyr-
anny of the bishops is chargeable with it], because Paul (GaL
1 : 7 sq.) enjoins that bishops who teach and defend a godless
doctrine and godless services should be regarded accursed.
We have spoken of ordination, which alone, as Jerome says,* 75
distinguished bishops from other elders. Therefi^re there is
need of no discussion concerning the other duties of bishops.
Nor is it indeed necessary to speak of confirmation, nor of the
consecration of bells, which are almost the only things which
they have retained. Something must be said concerning juris-
diction.
» Cf. above, ^ 62.
Afpendix. power and PEIMACY OF THE POPE. 351
It is manifest that the common jurisdiction of exc«>mmunica-74
ting those guilty of manifest crimes belongs to all pastors.
This they have tyrannically transferred to themselves alone,
and have applied it to the acquisition of gain. For it is mani-
fest that the officials, as they are called, employed a license not
to be tolerated, and either on account of avarice or because of
other wanton desires tormented men and excommunicated them
Q^o without any due process of law. But what tyranny is it
for the officials in the states to have arbitrary power to
condemn and excommunicate men without due process of law !
And with respect to what did they abuse this power? Clearly 75
not in punishing true offences, but in regard to the violation
of fasts or festivals, or like trifles? Only they sometimes
punished adulteries; and in this matter they often vexed
[abused and defamed] innocent and honorable men.
Since, therefore, bishops have tyrannically transferred this ^(i
jurisdiction to themselves alone, and have basely abused it,
there is no need, because of this jurisdiction, to obey bishops.
But since the reasons why we do not obey are just, it is right also
to restore this jurisdiction to godly pastors [to whom, by Christ's
command, it belongs], and to see to ijt that it be legitimately
exercised for the reformation of life and the glory of God.
Jurisdiction remains in those cases which, according to canon- 77
ical law, pertain to the ecclesiastical court, as they say, and
especially in cases of matrimony. It is only by human right
that the bishops have this also ; and indeed the ancient bish-
ops did not have it, as it appears from the Codex and Novelli
of Justinian that decisions concerning marriage at that time
belonged to the magistrates. And by divine law vvorldly mag-
istrates are compelled to make these decisions if the bishops
[judge unjustly or] be negligent. The canons also concede the
same. Wherefore also on account of this jurisdiction it is not
necessary to obey bishops. And indeed since they have framed 78
certain unjust laws concerning marriages, and observje them in
their courts, also for this reason there is need to establish other
courts. For the traditions concerning spiritual relationship
[the prohibition of marriage between sponsors] are unjust.
Unjust also is the tradition which forbids an innocent person
to marry after divorce. Unjust also is the law which in gen-
eral approves all clandestine and underhanded betrothals in
violation of the right of parents. Unjust also is the law con-
cerning the celibacy of priests. There are also other snares of
consciences in their laws, to recite all of which is of no profit.
It is sufficient to have recited this, that there are many unjust
laws of the Pope concerning matrimonial subjects on account
of which the magistrates ought to establish other courts.
^^ Since therefore the bishops, who are devoted to the 79
Pope, defend ojodless doctrine and godless services, and do
352 THE SMALCALD ARTICLES.
not ordain godly teachers, yea aid the cruelty of the Pope, and
besides have wrested the jurisdiction from pastors, and exercise
this only tyrannically [for their own profit] ; and lastly, since
in matrimonial cases they observe many unjust laws ; the rea-
sons why the churches do not recognize these a.s bishops are suf-
ficiently numerous and necessary.
But they themselves should remember that riches have been iJo
given to bishops as alms for the administration and advantage
of the churches [that they may serve the Church, and perform
their office the more efficiently], just as the rule says : " The
benefice is given because of the office." Wherefore they can-
not with a good conscience possess these alms, and meanwhile
defraud the Church, which has need of these means for sup-
porting ministers, and aiding studies [educating learned men],
and caring for the poor, and establishing courts, especially mat-
rimonial. For so great is the variety and extent of matrimo-8i
nial controversies, that there is need of a special tribunal for
these, and for establishing this there is need of the means of the
Church. Peter predicted (2 Ep. 2:13) that there would be 82
godless bishops, who would abuse the alms of the Church for
luxury and neglect the ministry. Therefore let those who de-
fraud know that they will pay God the penalty for this crime.
345 Doctors and Preachers who Subscribed the Augsburg Con-
fession and Apology, a. d. MDXXXVIL
According to the command of the most illustrious princes and
of the orders and states professing the doctrine of the Gospel, we
have re-read the articles of the Confession presented to the Em-
peror in the Assembly at Augsburg, and by the favor of God all
the preachers who have been present in this Assembly at Smal-
cald harmoniously declare that they hold and teach in their
churches according to the articles of the Confession and Apology ;
they also declare that they approve the article concerning the
primacy of the Pope, and his power, and the power and jurisdic-
tion of bishops, which was presented to the princes in this Assem-
bly at Smalcald. Accordingly they subscribe their names.
I, Dr. John Bugenhagen, Pomeranus, subscribe the Ar-
ticles of the Augsburg Confession, the Apology, and the
Article presented to the princes at Smalcald concerning
the Papacy.
I also, Dr. Urban Rhegius, Superintendent of the churches
in the Duchy of Liineburg, subscribe.
NicoLAUS Amsdorf of Magdeburg subscribed.
Appendix. POWER AND PRIMACY OF THE POPE. 353
George Spalatine of Altenburg subscribed.
I, Andrew Osiander, subscribe.
M. Yeit DietErich of Niirnberg subscribed.
Stephen Agricola, Minister at Hof, subscribed with his
own hand.
John Draconites of Marburg subscribed.
Conrad Fiqenbotz subscribed to all throughout.
Martin Bucer.
I, Erhard Schnepf, subscribe.
Paul Rhodius, Preacher in Stettin.
Gerhard Oeniken, Minister of the Church at Minden.
Simon Schneeweis, Pastor of Crailsheim.
Brixius Northanus, Minister at Soest.
I, Pomeranus, again subscribe in the name of M. John
Brentz, as he enjoined me.
Philip Melanchthon subscribes with his own hand.
Anthony Corvinus subscribes with his own hand, as well
as in the name of Adam a Fulda.
John Schlainhaupfen subscribes with his own hand.
M. George Helt of Forchheim.
Michael Coelius, Minister at Mansfeldt.
• ' Peter Geltner, Minister of the Church of Frankfort.
DiONYSius Melander subscribed.
346 Paul Fagius of Strassburg.
Wendel Faber, Pastor of Seeburg in Mansfeldt.
Conrad Oetinger of Pforzheim, Chaplain of Ulric, Duke
of Wiirtemburg.
Boniface Wolfart, Minister of the Word of the Church
at Augsburg.
John ^pinus, Superintendent of Hamburg, subscribed
with his own hand.
John Amsterdam of Bremen does the same.
John Font anus. Superintendent of Lower Hesse, sub-
scribed.
Frederick Myconius subscribed for himself and Justus
Menius.
Ambrose Blaurer.
I have read, and again and again re-read, the Confession and
Apology presented at Augsburg by the Most Illustrious Prince,
the Elector of Saxony, and by the other princes and estatas of
the Roman Empire, to his Imperial Majesty. I have also read
the Formula of Concord concerning the sacrament, made at Wit-
tenberg with Dr. Bucer and others. I have also read the ar-
ticles written at the Assembly at Smalcald in the German lan-
guage by Dr. Martin Luther, our most revered preceptor, and the
tract concerning the Papacy and the Power and Jurisdiction of
4&
364 THE SMALCALD ARTICLES.
Bishops. And, accordiog to my mediocrity, I judge that all
these agree with Holy Scripture, and with the belief of the true
and lawful Catholic Church. But although in so great a num-
ber of most learned men who have now assembled at Smalcald
I acknowledge that I am the least of all, yet as I am not per-
mitted to await the end of the assembly, I ask you, most re-
nowned man, Dr. John Bugenhagen, most revered Father in
Christ, that your courtesy may add my name, if it be necessary,
to all that I have above mentioned. For I testify in this my
own handwriting that I thus hold, confess and constantly will
teach, through Jesus Christ, our Lord.
Done at Smalcald, Feb. 23, 1537.
John Brentz, Minister of Hall.
PART V,
THE SMALL CATECHISM
THE SMALL CATECHISM,
CONTENTS.
PREFACE OP DR. MARTIN LUTHER
PART FIRST.
THE TEN COMMANDMENTS.
PART SECOND.
THE APOSTLES' GREET
Art. I.— Op Creation.
Art II. — Op Redemption.
Art. III.— Op SANCTipicAnoif.
PART THIRD.
THE LORD'S PRAYER.
PART FOURTH.
THE SACRAMENT OF BAPTISM.
INTRODUCTION TO PART V.-OF CONFESSION
PART FIFTH.
THE SACRAMENT OF THE ALTAR
APPENDIX I.
MORNING AND EVENING PRAYER
APPENDIX II.
BLESSING AT TABLE.
APPENDIX III.
TABLE OF DUTIES.
ENCHIRIDION :
THE SMALL CATECHISM OF DR. MARTIN LUTHER,
FOR
PASTORS AND PREACHERS.
349 PREFACE OF DR. MARTIN LUTHER.
Martin Luther to all Faithful and Godly Pastors
AND Preachers : Grace, Mercy and Peace in Jesus
Christ, our Lord.
The deplorable condition in which I found religious aifairs i
during a recent visitation of the congregations has impelled
me to publish this Catechism, or statement of the Christian
doctrine, after having prepared it in very brief and simple
terms. Alas! what misery I beheld! The people, especially 2
those who live in the villages, seem to have no knowledge
whatever of Christian doctrine, and many of the pastors are
ignorant and incompetent teachers. And, nevertheless, they all 3
maintain that they are Christians, that they have been baptized
and that they have received the Lord's Supper. Yet they can-
not recite the Lord's Prayer, the Creed, or the Ten Command-
ments ; they live as if they were irrational creatures, and now
that the Gospel has come to them, they grossly abuse their
Christian liberty.
Ye bishops ! what answer will ye give to Christ for having 4
S(B shamefully neglected the people and paid no attention to the
duties of your office? I invoke no evil on your heads. But 5
you withhold the cup in the Lord's Supper, insist on the ob-
servance of your human laws, and yet, at the same time, do not
take the least interest in teaching the people the Lord's Prayer,
the Creed, the Ten Commandments, or any other part of the
Word of God. Woe unto you !
Wherefore I beseech you in the name of God, my beloved 6
brethren, who are pastors or preachers, to engage heartily in the
discharge of the duties of your office, to have mercy on the
people who are entrusted to your care, and to assist us in intro-
ducing the Catechism among them, and especially among the
8^9
360 THE SMALL CATECHISM.
young. And if any of you do not possess the necessary quali-
QgQ fications, I beseech you to take at least the following forms
and read them, word for word, to the people on this wise :
In the first place, let the preacher take the utmost care to 7
avoid all changes or variations in the text and wording of the
Ten Commandments, the Lord's Prayer, the Creed, the Sacra-
ments, etc. Let him, on the contrary, take each of the forms
respectively, adhere to it, and repeat it anew year after year.
For young and inexperienced people cannot be successfully in-
structed unless we adhere to the same text or the same forms
of expression. They easily become confused when the teacher
at one time employs a certain form of words and expressions,
and at another, apparently with a view to make improvements,
adopts a different form. The result of such a course will be,
that all the time and labor which we have expended will be
lost.
This point was well understood by our venerable fathers, 8
who were accustomed to use the same words in teaching the
Lord's Prayer, the Creed, and the Ten Commandments. We,
too, should follow this plan when we teach these things, par-
ticularly in the case of the young and ignorant, not changing a
single syllable, nor introducing any variations when, year after
year, we recur to these forms and recite them anew before our
hearers.
' Choose, therefore, the form of words which best pleases you, 9
and adhere to it perpetually. When you preach in the pres-
ence of intelligent and learned men, you are at liberty to ex-
hibit your knowledge and skill, and may present and discuss
these subjects in all the varied modes which are at your com-
mand. But when you are teaching the young, retain the same ic
form and manner without change : teach them, first of all, the
Ten Commandments, the Creed, the Lord's Prayer, etc., always
presenting the same words of the text, so that those who learn
can repeat them after you and retain them in the memory.
But if any refuse to receive your instructions, tell them 1 1
lainly that they deny Christ and ar^ not Christians; such
persons shall not be admitted to the Lord's Table, nor present
a child for baptism, nor enjoy any of our Christian privileges,
but are to be sent back to the Pope and his agents, and, ir'leed,
nci to Satan himself. Their parents and employers should, 12
besides, refuse to furnish them with food and drink, and
notify them that the government was disposed to banish from
the country all persons of such a rude and intractable character.
For although we cannot, and should not, compel them to 13
exercise faith, we ought, nevertheless, to instruct the great
mass with all diligence, so that they may know how to distin-
guiih between right and wrong in their conduct toward those
PBEFACE OF DR. MARTIN LUTHER. "^ 361
with whom they live or among whom they desire to earn their
living. For whoever desires to reside in a city, and enjoy the
rights and privileges which its laws confer, is also bound to
know and obey those laws. God grant that siich persons may
become sincere believers ! But if they remain dishonest and
vicious, let them at least withhold from public view the vices
of their hearts.
In the second place, when those whom you are instructing i
have become familiar with the words of the text, it is time to
teach them to understand the meaning of those words, so that
they may become acquainted with the object and purport of the
lesson. Then proceed to another of the following forms, or, at 15
your pleasure, choose any other which is brief, and adhere
strictly to the same words and forms of expression in the text,
without altering a single syllable ; besides, allow yourself ample
time for the lessons. For it is not necessary that you should, 16
on the same occasion, proceed from the beginning to the end of
the several parts ; it will be more profitable if you present them
separately, in regular succession. When the people have, for
instance, at length correctly understood the First Command-
ment, you may proceed to the Second, and so continue. By
neglecting to observe this mode the people will be overbur-
dened, and be prevented from understanding and retaining in
memory any considerable part of the matter communicated to
them.
In the third place, when you have thus reached the end of 17
this Short Catechism, begin anew with the Large Catechism,
and by means of it furnish the people with fuller and ^ more
comprehensive explanations. Explain here at large every
Commandment, every Petition, and, indeed, every part, show-
ing the duties which they severally impose, and both the ad-
vantages which follow the performance of those duties, and also
the dangers and losses which result from the neglect of them.
Insist in an especial manner on such Commandments or other iS
parts as seem to be most of all misunderstood or neglected by
your people. It will, for example, be necessary that you should
enforce with the utmost earnestness the Seventh Commandment,
which treats of stealing, when you are teaching workmen,
dealers, and even farmers and servants, inasmuch as many of
these are guilty of various dishonest and thievish practices. So,
too, it will be your duty to explain and apply the Fourth Com-
mandment with great diligence when you are teaching children
and uneducated adults, and to urge them to observe order, to
be faithful, obedient and peaceable, as well as to adduce nume-
rous instances mentioned in the Scriptures which show that
God punished such as were guilty in these things and blessed
the obedient.
46 . .
862 THE SMALL CATECHISM.
Qgo Here, too, let it be your great aim to urge magistrates 19
and parents to rule wisely and to educate the children, ad-
monishing them, at the same time, that such duties are imposed
on them, and showing them how grievously they sin if they
neglect them. For in such a case they overthrow and lay waste
alike the kingdom of God and the kingdom of the world, act-
ing as if they were the worst enemies both of God and of men.
And show them very plainly the shocking evils of which they 25
are the authors when they refuse their aid in training up chil-
dren to be pastors, preachers, writers, etc., and set forth that on
account of such sins God will inflict an awful punishment upon
them. It is, indeed, necessary to preach on these things ; for
parents and magistrates are guilty of sins in this respect which
are so great that there are no terms in which they can be de-
scribed. And truly, Satan has a cruel design in fostering these
evils.
Finally, inasmuch as the people are now relieved from the 21
tyranny of the Pope, they refuse to come to the Lord's Table,
and treat it with contempt. On this point, also, it is very neces-
sary that you should give them instructions, while, at the same
time, you are to be guided by the following principles : That
we are to compel no one to believe, or to receive the Lord's
Supper ; that we are not to establish any laws on this point, or
appoint the time and place ; but that we should so preach as to 22
influence the people, without any law adopted by us, to urge,
and, as it were, to compel us, who are pastors, to administer the
Lord's Supper to them. Now this object may be attained if
we address them in the following manner : It is to be feared
that he who does not desire to receive the Lord's Supper at
least thre*^ or four times during the year despises the Sacra-
ment, and is no Christian. So, too, he is no Christian who
neither believes nor obeys the Gospel ; for Christ did not say,
" Omit or despise this," but, " This do ye, as oft as ye drink
it," etc. He commands that this should be done, and by no
means be neglected and despised. He says, " This do."
Now, he who does not highly value the Sacrament shows 23
thereby that he has no sin, no flesh, no devil, no world, no
death, no danger, no hell ; that is to say, he does not believe
that such evils exist, although he may be deeply immersed in
them, and completely belong to the devil. On the other hand,
he needs no grace, no life, no Paradise, no heaven, no Christ,
353 "^ ^^^' "^ S^^^ thing. For if he believed that he was
involved in such evils, and that he was in need of such
blessings, he could not refrain from receiving the Sacrament,
wherein aid is afforded against such evils, and, again, such
blessings are bestowed. It will not be necessary to compel him
by the force of any law to approach the Lord's Table ; he will
PREFACE OF DR. MARTIN LUTHER. 363
hasten to it of his own accord, will compel himself to come,
and indeed urge you to administer the Sacrament to him.
Hence, you are by no means to adopt any compulsory law in 24
this case, as the Pope has done. Let it simply be your aim to
set forth distinctly the advantages and losses, the wants and
the benefits, the dangers and the blessings, which are to be con-
sidered in connection with the Sacrament; the people will,
doubtless, then seek it without urgent demands on your part.
If they still refuse to come forward, let them choose their own
ways, and tell them that those who do not regard their own
s[)iritual misery, and do not desire the gracious help of God,
belong to Satan. But if you do not give such solemn admo- 25
nitions, or if you adopt odious compulsory laws on the subject,
it is your own fault if the people treat the Sacrament with con-
tempt. Will they not necessarily be slothful if you are silent
and sleep? Therefore consider the subject seriously, ye Pas- 26
tors and Preachers. Our office has now assumed a very differ-
ent character from that which it bore under the Pope ; it is now
of a very grave nature, and is very salutary in its influence.
It consequently subjects us to far greater burdens and labors,
dangers and temptations, whilst it brings with it an inconsider-
able reward and very little gratitude in the world. But Christ 27
himself will be our reward if we labor with fidelity. May
lie grant such mercy unto us who is the Father of all grace,
to whom be given thanks and praises through Christ, our liord,
for ever I Amen.
354 PART FIRST.
THE TEN COMMANDMENTS.
In the plain form in which they are to he taught by the Head of a family .
The First Commandment.
I AM the Lord thy God. Thou shalt have no other gods i
before me.
WfuU is meant by this Commandment f 2
Answer. We should fear, love, and trust in God above all
things.
The Second Commandment.
Thou shalt not take the name of the Lord thy God in vain ; 3
for the Lord will not hold him guiltless that taketh his name
in vain.
What is meant by this Commandment f 4
Answer. We should so fear and love God as not to curse,
swear, conjure, lie, or deceive by his name, but call upon him
in every time of need, and worship him with prayer, praise,
and thanksgiving.
The Third Commandment.
Remember the Sabbath day, to keep it holy. 5
What is meant by this Commandmentf 6
Answer. We should so fear and love God as not to desjnse
his Word and the preaching of the Gospel, but deem it holy,
and willingly hear and learn it.
The Fourth Commandment.
Honor thy father and thy mother, that thy days may be ;
long upon the land which the Lord thy God giveth thee.
What is meant by this Commandment f g
Answer. We should so fear and love God as not to despise
ner uor dlsplcasc our parents and superiors, but honor, serve,
obey, love, and esteem them.
PABAiiLEL Passages. — See Large Catechism.
864
Part I. THE TEN COMMANDMENTS. 361
The Fifph Commandaient.
Ihou shalt not kill. 9
What is meant by this Commandment f 10
Answer, We should so fear and love God as not t(» do our
neighbor any bodily harm or injury, but rather assist and com-
fort him in danger and want.
The Sixth Commandment.
Thou shalt not commit adultery. 11
Wfiai is meant by this Commandment f I a
Answer, We should so fear and love God as to be chaste and
pure in our words and deeds, each one also loving and honor-
ing his wife or her husband.
The Seventh Commandment.
Thou shalt not steal. ii
What is meami by this Commandment f 14
Answer, We should so fear and love God as not to rob our
neighbor of his money or property, nor bring it into our pos-
session by unfair dealing or fraudulent means, but rather assist
him to improve and protect it.
The Eighth Commandment.
Thou shalt not bear false witness against thy neighbor. 15
What is meant by this Commandment f 16
Answer, We should so fear and love God as not deceitfully
to belie, betray, slander, nor raise injurious reports against our
neighbor, but apologize for him, speak well of him, and put
the most charitable construction on all his actions.
The Ninth Commandment.
Thou shalt not covet thy neighbor's house. 17
What is meant by this Commandment f I?
Answer, We should so fear and love God as not to desire by
craftiness to gain possession of our neighbor's inheritance or
njrn homc, or to obtain it under the pretext of a legal right,
but be ready to assist and serve him in the preservation
of his own.
The Tenth Commandment.
Thou shalt not covet thy neighbor's wife, nor his man-servant, ig
nor his maid-servant, nor his ox, nor his ass, nor any thing that
is thy neighbor's.
366 THE SMALL CATECHISM.
What is meant by this Commandment f ao
Answer, We should so fear and love God as not to alienate
our neighbor's wife from him, entice away his servants, nor let
loose his cattle, but use our endeavors that they may remain
and discharge their duty to him.
Whai does God declare concerning all these Commandments f 21
Answer, He says : I the Lord thy God am a jealous God,
visiting the iniquity of the fathers upon the children unto the
tliird and fourth generation of them that hate me : and shew-
ing mercy unto thousands of them that love me, and keep my
commandments.
Whai is meant by this declarationf 22
Answer. God threatens to punish all those who transgress
these commandments. We should, therefore, dread his dis-
pleasure and not act contrarily to these commandments. But
he promises grace and every blessing to all who keep them.
We should, therefore, love and trust in him, and cheerfully do
what he has commanded us.
357 PART SECOND.
THE CREED.
In the plain form in which U is to be taught by the Head of a family.
The First Article.
Of Creation. 1
I BELIEVE in God the Father Almighty, Maker of heaven
find earth.
What is meant by this Article? 2
Answer. I believe that God has created me and all that ex-
ists ; that he has given and still preserves to me my body and
soul, with all my limbs and senses, my reason and all the facul-
ties of my mind, together with my raiment, food, home, and
family, and all my property ; that he daily provides me abun-
dantly with all the necessaries of life, protects me from all dan
ger, and preserves me and guards me against all evil ; all which
he does out of pure, paternal, and divine goodness and mercy,
without any merit or worthiness in me ; for all which I am in
duty bound to thank, praise, serve, and obey him. This is
most certainly true.
Parallel Passages.— Part IL, Art. L: Nicene Creed, g 1 ; Aug. Coni.
Alt. i. ; Smalcald Art., Part 1. ; Large Catechism.
Part 11. THE CREED. 367
The Secx)nd Article.
Of Redemption. 3
And in Jesus Christ His only Son, our Lord; who was con-
ceived by the Holy Ghost, born of the Virgin Mary ; suffered
under Pontius Pilate, was crucified, dead, and buried ; He de-
scended into hell ; the third day He rose again from the dead ;
He ascended into heaven, and sitteth on the right hand of God
the Father Almighty ; from thence He shall come to judge the
quick and the dead.
What is meant by this Article f 4
Answer, I believe that Jesus Christ, true God, begotten of
the Father from eternity, and also true man, born of the Vir-
qro gin Mary, is my Lord ; who has redeemed me, a lost and
condemned creature, secured and delivered me from all
sins, from death, and from the power of the devil, not with sil-
ver and gold, but with his holy and precious blood, and with
his innocent sufferings and death ; in order that I might be his,
live under him in his kingdom, and serve him in everlasting
righteousness, innocence and blessedness: even as he is risen
from the dead, and lives and reigns to all eternity. This is
most certainly true.
The Third Article.
Of Sandification, $
I believe in the Holy Ghost ; the Holy Christian Church,
the Communion of Saints ; the Forgiveness of sins ; the Res-
urrection of the body ; and the Life everlasting. Amen.
What is meant by this Article f 6
Answer, I believe that I cannot by my own reason or
strength believe in Jesus Christ my Lord, or come to him ;
but the Holy Ghost has called me through the gospel, enlight-
ened me by his gifts, and sanctified and preserved me in the
true faith ; in like manner as he calls, gathers, enlightens, and
sanctifies the whole Christian Church on earth, and preserves it
in union with Jesus Christ in the true faith ; in which Chris-
tian Church he daily forgives abundantly all my sins, and the
sins of all believers, and will raise up me and all the dead at
the last day, and will grant everlasting life to me and to all
who believe in Christ. This is most certainly true.
Parallel Passages. — Art. II. : Nicene Creed, § 2 sqq. ; Athanasian Creed,
I 27 sqq. ; Aug. Conf., Art. iii. ; Apology, Art. iii. (p. 83) ; Smalcald Arts.;
Part. I. ; Large Catechism ; Form. Con., chap. viii.
Parallel Passages. — Art. III. : Nicene Creed, i^ 4, 5 ; Aug. Conf., Arts, v,
vii, xvii., xviii. ; Apology, Arts, vii., xviii. ; Smalcald Arts. Part III., Arts. It,
368
THE SMALL CATECHISM.
PART THIRD.
THE LORD'S PRAYER.
In the plain form in which it is to be taught by the Head of a family.
The Introduction. i
Our Father who art in heaven.
What is meant by this Introduction f 2
Answer. God would thereby affectionately encourage us to
believe that he is truly our Father, and that we are his chil-
dren indeed, so that we may call upon him with all cheerful-
ness and confidence, even as beloved children entreat their
affectionate parents.
359 The First Petition. 3
Hallowed be thy name.
What is meant by this Petition f 4
Answer.^ The name of God is indeed holy in itself; but we
pray in this petition that it may be hallowed also by us.
How is this effected f 5
Answer, When the Word of God is taught in its truth and
purity, and we, as the children of God, lead holy lives in ac-
cordance with it; to this may our blessed Father in heaven
help us! But whoever teaches and lives otherwise than as
God's Word prescribes, profanes the name of God among us ;
from this preserve us. Heavenly Father I
The Second Petition. 6
Thy kingdom come.
What is meant by this Petition f 7
Answer, The kingdom of God comes indeed of itself, with-
out our prayer ; but we pray in this petition that it may come
unto us also.
When is this effected f 8
Answer. W^hen our heavenly Father gives us his Holy
Spirit, so that by his grace we believe his holy Word, and
live a godly life here on earth, and in heaven for ever.
Parallel Passages.— Part III.: Large Catechism; of. Luthers "Ausle-
gung dea Voter Tins, fur die einfdltigen Laien-^ (Witt., 1518); "KurzeFormmt
da8 Voter Um. zu betm," and "Kurze und gute Auslegung des heil. Vater JJns. fw
•ieh und hintergich" (Witt., 1520).
Part in. THE LORD'S PRAYER. 369
The Third Petition. 9
Thy will be done on earth, as it is in heaven.
What is meant by this Petition f ic
Answer. The good and gracious will of God is done indeed
without our prayer ; but we pray in this petition that it may
be done by us also.
When is this effected f 1 1
Answer. When God frustrates and brings to naught every
evil counsel and purpose which would hinder us from hallow-
ing the name of God and prevent his kingdom from coming
to us, such as the will of the devil, of the world, and of our
own flesh ; and when he strengthens us, and keeps us steadfast
in his Word and in the faith, even unto our end. This Ls his
gracious and good will.
360 The Fourth Petition. 12
Give us this day our daily bread.
What is meant by this Petition f 13
Answer. God gives indeed without our prayer even to the
wicked also their daily bread ; but we pray in this petition that
he would make us sensible of his benefits, and enable us to re-
ceive our daily bread with thanksgiving.
WJiat is implied in the words : " Our daily bread "f 14
Answer. All things that pertain to the wants and the support
of this present life ; such as food, raiment, money, goods, house
and land, and other property ; a believing spouse and good chil-
dren ; trustworthy servants and faithful magistrates ; favorable
seasons; peace and health ; education and honor; true friends,
good neighbors, and the like.
The Fifth Petition. 15
And forgive us our trespasses, as we forgive those who tres-
pass against us.
What is meant by this Petition f 16
Answer. We pray in this petition that our heavenly Father
would not regard our sins, nor deny us our requests on account
of them ; for we are not worthy of any thing for which we
pray, and have not merited it ; but that he would grant us all
things through grace, although we daily commit much sin, and
deserve chastisement alone. We will therefore, on our part,
both heartily forgive, and also readily do good to, those who
loay injure or offend us.
The Sixth Petition. 17
And lead us not into temptation.
47
370 THE SMALL CATECHISM.
What is meant by this Petition f la
Answer. God indeed tempts no one to sin ; but we pray in
this petition that God would so guard and preserve us that the
devil, the world, and our own flesh may not deceive us, nor
lead us into error and unbelief, despair, and other great and
shameful sins ; and that, though we may be thus tempted, we
may nevertheless finally prevail and gain the victory.
361 The Seventh Petition. 19
But deliver us from evil.
What is meant by this Petition f 20
Answer. We pray in this petition, as in a summary, that our
heavenly Father would deliver us from all manner of evil,
whether it affect the body or soul, property or character, and,
at last, when the hour of death shall arrive, grant us a happy
end, and graciously take us from this world of sorrow to him-
self in heaven.
What is meant by the word " Amen "f 2 1
Answer. That I should be assured that such petitions are
acceptable to our heavenly Father, and are heard by him ; for
he himself has commanded us to pray in this manner, and has
promised that he will hear us. Amen, Amen ; that is. Yea, yea,
it shall be so.
PART FOURTH.
THE SACRAMENT OF HOLY BAPTISM.
In th£ plain form in which it is to be taught by the Head of a family.
I What is Baptism f i
Answer. Baptism is not simply water, but it is the water 2
comprehended in God's command, and connected with God's
Word.
What if that Word of God f 3
Answer. It is that which our Lord Jesus Christ spake, as 4
it is recorded in the last chapter of Matthew, verse 19 : "Go
ye, and teach all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost."
II. Whut gifts or benefits does Baptism confer f 5
Answer. It worketh forgiveness of sins, delivers from death 6
ono and the devil, and confers everlasting salvation on all who
believe as the Word and promise of God declare.
Parallel Passages. — Part IV. : Augsburg Confession, Art. ix. ; Apology
Art ix. • Smalcald Articles, Part III., Art. v. ; Large Catechism.
Part IV. OF CONFESSION. 371
What are such words and promises of God f 7
Answer. Those which our Lord Jesus Christ spake, as they 8
are recorded in the last chapter of Mark, verse 16 : "He that
believeth and is baptized, shall be saved ; but he that believeth
not, .«?hall be damned."
III. How can water produce such greed effects f 9
Answer. It is not the water indeed that produces these effects, ra
but the Word of God which accompanies and is connected with
the water, and our faith, which relies on the Word of God con-
nected with the water. For the water, without the Word of
God, is simply water and no baptism. But when connected
with the Word of God, it is a baptism ; that is, a gracious wa-
ter of life and a " washing of regeneration " in the Holy Ghost,
as St. Paul says to Titus in the third chapter, vers. 5-8 : "Ac-
cording to his mercy he saved us, by the washing of regenera-
tion and renewing of the Holy Ghost ; which he shed on us
abundantly through Jesus Christ our Saviour; that being jus-
tified by his grace, we should be made heirs according to the
hope of eternal life. This is a faithful saying.''
IV. WJiat does such baptizing with water signify f 1 1
Answer. It signifies that the old Adam in us is to be drowned 1 2
and destroyed by daily sorrow and repentance, together with
all sins and evil lusts; and that again the new man should
daily come forth and rise, that shall live in the presence of
God in righteousness and purity for ever.
Where is it so written f 13
Answer. St. Paul, in the Epistle to the Romans, chapter 6, 14
verse 4, says : " We are buried with Christ by baptism into
death ; that like as he was raised up from the dead by the glory
of the Father, even so we also should walk in newness of life."
363 OF CONFESSION.*
How plain questions sJwuld be taughi concerning it. 15
Whaiis Confession f 16
Answer. Confession consists of two parts : the one is, that we
confess our sins ; the other, that we receive absolution or for-
Parallel Passages. — Augsburg Confession, Arts, xi., xxv. ; Apology, of
Art. xi. (iv. 58) ; Art. xii. (v. 11, 12), (Art. vi.) ; Smalcald Articles, Part III.,
Art. viii.
* MUller makes of this a distinct part. Hase gives it as an Appendix
to Part IV., Of Baptism. Francke entitles it " Introduction to Part V.*'
This is the view of Walch Introduction, p. 611 sqq.
372 THE SMALL CATECHISM.
giveness through the pastor as of God himself, in no wine
doubting, but firmly believing that our sins are thus forgiven
before God in heaven.
What sins ought we to confessf i-j
Answer. In the presence of God we should acknowledge our-
selves guilty of all manner of sins, even of those which we do
not ourselves perceive ; as we do in the Lord's Prayer. But
n the presence of the pastor we should confess those sins alone
o^ which we have knowledge and which we feel in our hearts.
iVhich are these f i8
Answer. Here reflect in your condition, according to the Ten 15
Commandments, namely : Whether you are a father or mother,
a son or daughter, a master or mistress, a man-servant or maid-
servant— whether you have been disobedient, unfaithful, sloth-
ful, whether you have injured any one by words or actions,
whether you have stolen, neglected, or wasted aught, or done
other evil.
Please show me a short way to confess. 2c
Answer. You should speak to the confessor thus : Reverend 21
and dear sir, I beseech you to hear my confession, and to an-
nounce to me forgiveness for God's sake.
Say:
I, a poor sinner, confess before God that I am guilty of all 22
sins ; especially I confess before thee that I am a man-servant, a
maid-servant, etc. But alas, I serve my master unfaithfully ;
for here and there I have not done what he told me ; I have
provoked him, and caused him to curse; I have neglected
many things and let them go to waste ; likewise, in words and
deeds I have been immodest; I have been angry with my
og^ equals; I have grumbled and sworn at my wife. For all
this I am sorry, and pray for grace : I mean to do better.
A master or mistress should say thus :
In particular I confess before thee that I have not been 23
faithful in training my children, domestics and wife [family]
for God's glory. I have cursed. I have given a bad example
by unchaste words and works. I have injured my neighbor.
1 have slandered, have overcharged and have given spurious
goods and short measure.
And whatever more he has done in violation of God's com- z^
mand and his station, etc. But if any one do not feel that he
is oppressed by these or greater sins, he should not be anxious,
or search for or devise other sins, and thereby make a torture
out of confession,^ but should mention one or two sins known
• Of. Aug. Conf., XXV. : 7 sqq. ; Apology, Art. xi. (iv.) : 63. p. 166.
Pabt V. THE SACRAMENT OF THE ALTAR. 37?
to himself. Thus : In particular I confess that I once cursed.
I once used immodest words. I have neglected this or that,
etc. Let this suffice.
But if you know of none at all (which, however, is scarcely 25
possible), mention none in particular, but receive the forgive-
ness after the general confession which you make before God
to the minister.
Then the Confessor should say :
God be merciful unto thee and strengthen thy faith. Amen. 26
And again :
Dost thou believe that m} forgiven e^^s is the forgiveness of 27
God?
Answer, Yes, dear sir.
Then let him say :
As thou believest, so be it done unto thee. And in the 28
name of our Lord Jesus Christ, I forgive to thee thy sins, in
the name of the Father, and of the Son, and of the Holy
Ghost. Amen. Depart in peace.
But those who have great burdens upon their consciences, 29
or are distressed and tempted, a father confessor will know
well how to console with passages of Scripture and to encour-
age them to faith. This should only serve as an ordinary form
of confession for the uncultivated.
365 PART FIFTH,
THE SACRAMENT OF THE ALTAK;
OR,
THE LORD'S SUPPER.
In the plain form in which it is to he taught by the Head of a family.
What is the Sacrament of the Altar f i
Answer. It is the true body and blood of our Lord Jesus 2
Christ, under the bread and wine,^ given unto us Christians to
eat and to drink, as it was instituted by Christ himself.
Where is it so written f 3
Answer, The holy Evangelists, Matthew, Mark, and Luke, 4
together with St. Paul, write thus:^
Parallel Passages.— Part V.: Aug. Conf., Art. x.; Apology, Art. x. ;
54-67 ; Smal. Arts., Art. vi. ; Large Catechism ; Form. C!on., Art. vii.
* Large Catechism, Part V., Art. vii. : 8 sqq. ; Form. Con., Sol. Dec,
vii. : 35 sqq.
« Matt 26 : 26-28 : Mark 14 : 22-24 ; Luke 22 : 19, 20 ; 1 Cor. 11 : 28- 2&
374 THE SMALL CATECHISM.
" Our Lord Jesus Christ, the same night in which he was be«
trayed, took bread : and when he had given thanks, he brake
it, and gave it to the disciples, and said. Take, eat ; this is my
body, which is given for you : this do, in remembrance of me.
" After the same manner also he took the cup, when he had
supped, gave thanks, and gave it to them, saying, Drink ye all
of it : this cup is the new testament in my blood, which is shed
or you, for the remission of sins : this do ye, as oft as ye drink
t, in remembrance of me."
What benefits are derived from such eating dud drinking 9 5
Answer, They are pointed out in these words : " Given, and 6
shed for you, for the remission of sins." Namely, through
these words, the remission of sins, life and salvation are
granted unto us in the Sacrament. For wheue there is re-
mission of sins, there are also life and salvation.
How can the bodily eating and drinking produce such great effects f 7
nnn Armver. The eating and the drinking, indeed, do not pro- 8
duce them, but the words which stand here, namely : " Given,
and shed for you, for the remission of sins." These words are,
besides the bodily eating and drinking, the chief things in the
Sacrament; and he who believes these words has that which
they declare and set forth, namely, the remission of sins.
Who is it J theUf that receives this Sacrament worthily f 9
Answer. Fasting and bodily preparation are indeed a good ic
external discipline ; but he is truly worthy and well prepared,
who believes these words : " Given, and shed for you, for the
remission of sins." But he who does not believe these words,
or who doubts, is unworthy and unfit ; for the words : " For
You," require truly believing hearts.
[APPENDIX I.]
MORNING AND EVENING PRAYER.
In the form in which they are to be taught by the Head of a family.
In the momin{i, when thou risest, thou shalt make the sign of the holy 1
cross, and say :
In the name of the Father, and of the Son, and of the
Holy Ghost. Amen.
Then kneeling or standing thou shall say the Apostles' Creed and the %
Lord's Prayer.
To these thou canst also add this Prayer :
I give thanks unto thee, heavenly Father, through Jesus
Christ, thv dear Son, that thou hast protected me through the
Appendix 11. BLESSING AT TABLK 375
nigbt from all danger and harm ; and I beseech thee to pre-
serve and keep me this day also from all sin and evil ; that in
nnj all my thoughts, words, and deeds I may serve and please
thee. Into thy hands I commend my body and soul, and
all that is mine. Let thy holy angel have charge concerning
me, that the wicked one have no power over me. Amen.
And then thou shouldst go with joy to thy work, after perhaps a hyrim 3
has been sung, as the Ten Commandments, or what thy devotion may
mggest.
Evening Prayer.
In the evening, when thou goest to bed, thou shaU make the sign of the 4
holy cross, and say :
In the name of the Father, and of the Son, and of the
Holy Ghost. Amen.
Then kneeling or standing, thou shatt say the Apostles' Creed and the 5
Lord's Prayer.
Then, if thou wilt, thou mayest add this Prayer :
I give thanks unto thee, heavenly Father, through Jesus
Christ thy dear Son, that thou hast this day so graciously pro-
tected me, and I beseech thee to forgive me all my sins, and the
wrong which I have done, and by thy great mercy defend me
from all the perils and dangers of this night. Into thy hands
I commend my body and soul, and all that is mine. Let thy
holy angel have charge concerning me, that the wicked one
have no power over me. Amen.
Then thou shouldst go to sleep immediately and joyfully.
[APPENDIX II.]
THE BLESSING AND THANKSGIVING AT TABLE
In the form in which they are to be taught by the Head of a family.
Grace before Meat.
Before meat, the members of the family standing at the table reverently 6
and with folded hands, there shall be said :
The eyes of all wait upon thee, O Lord : and thou givest 7
them their meat in due season. Thou openest thine hand, and
•iiatisfiest the desire of every living thing.*
ogo Note. — Pleasure {Wohlgefallen) means, that all ani-8
mals receive so much to eat that they are on this account
joyful and of good cheer ; for care and avarice hinder such
pleasure.
* Ps. 145 : 16. Otherwise rendered : " Fillest every living thing with
pleasure."
376 THE SMALL CATECHISM.
Then shall be said the Lord's Prayer, and after that this Prayer: 9
O Lord God, heavenly Father, bless unto us these thy gifts,
which of thy tender kindness thou hast bestowed upon us,
through Jesus Christ our Lord. Amen.
Thanks after Meat.
After meat, all standing reverently and with folded hands, there shall be 1
mid:
O give thanks unto the Lord, for he is good : for his mercy
endureth for ever.* He giveth food to all flesh :^ he giveth to
the beast his food and to the young ravens which cry. He de-
lighteth not in the strength of the horse ; he taketh not plea-
sure in the legs of a man. The Lord taketh pleasure in them
that fear him, in those that hope in his mercy.*
Then the Lord's Prayer and the following Prayer : 1 1
We give thanks to thee, O God our Father, for all thy bene-
fits, through Jesus Christ our Lord, who with thee liveth and
reigneth for ever and ever. Amen.
[APPENDIX IlIJ
TABLE OF DUTIES, 1
Or certain passages of the Scriptures^ selected for various orders and
conditions of menj wherein their respective duties are set forth.
Bishops, Pastors and Preachers. 2
A bishop must be blameless, the husband of one wife, vig-
ilant, sober, of good behavior, given to hospitality apt to teach,
not given to wine, no striker, not greedy of filthy lucre ; but
patient, not a brawler, not covetous; one that ruleth well his
own house, having his children in subjection with all gravity;
not a novice, but holding fast the faithful Word, as he hath
been taught, that he may be able by sound doctrine both to ex-
hort and to convince the gainsayers. 1 Tim. 3 : 2-6 ; Tit. 1 : 9.
What Duties Hearers owe their Bishops.* 3
Even so hath the Lord ordained that they which preach the
Gospel should live of the Gospel (1 Cor. 9 : 14). Let him that
is taught in the Word communicate unto him that teacheth in
all good things (Gal. 6 : 6). Let the elders that rule well be
counted worthy of double honor, especially they who labor in
» Ps. 136 : 1. ' P8. 136 : 26. • Ps. 147 : 9-11.
* Omitted in German.
Appendix III. TABLE OF DUTIES. 377
word and doctrine. For the Scripture saith, Thou shalt not
muzzle the ox that treadeth out the corn. And, The laborer
is worthy of his reward (1 Tim. 5:17, 18). Obey them that
have the rule over you, and submit yourselves : for they watch
for your souls, as they that must give account, that they may
do it with joy and not with grief; for that is unprofitable for
you. Heb. 13:17.
Magistrates. 4
Let every soul be subject unto the higher powers. For
there is no power but of God : the powers that be are ordained
of God ; for rulers are not a terror to good works, but to the
evil. Wilt thou then not be afraid of the power ? Do that
which is good, and thou shalt have praise of the same ; for he
is the minister of God to thee for good. But if thou do that
which is evil, be afraid; for he beareth not the sword in
vain : for he is the minister of God, a revenger to execute
wrath upon him that doeth evil. Rom. 13 : 1-4.
370 What Duties Subjects owe Magistrates.* 5
Render therefore unto Csesar the things that are Csesar's
(Matt. 22 : 21). Let every soul be subject unto the higher
powers, etc. Wherefore we must needs be subject, not only for
wrath, but also for conscience' sake. For for this cause pay ye
tribute also; for they are God's ministers, attending continu-
ally upon this very thing. Render therefore to all their dues ;
tribute to whom tribute is due ; custom to whom custom ; fear
to whom fear ; honor to whom honor (Rom. 13 : 1, 5 sqq.). I
exhort, therefore, that, first of all, supplications, prayers, inter-
cessions and giving of thanks be made for all men ; for kings
and for all that are in authority, that we may lead a quiet and
peaceable life in all godliness and honesty (1 Tim. 2 : 1 sq.).
Put them in mind to be subject to principalities and powers,
ete. (Tit. 3 : 1). Submit yourselves to every ordinance of man
for the Lord's sake : whether it be to the king as supreme ; or
unto governors as those that are sent, etc. 1 Pet. 2 : 13 sq.
Husbands. 6
Ye husbands, dwell with your wives according to knowledge,
giving honor unto the wife, as unto the weaker vessel, and as
being heirs together of the grace of life, that your prayers be
not hindered (1 Pet. 3 : 7). And be not bitter against them.
Col. 3 : 29.
Wives. 7
Wives, submit yourselves unto your husbands, as unto the
* Omitted in German.
48
378 THE SMALL CATECHISM.
Lord. Even as Sarali obeyed Abraham, calling him lord :
whose daughters ye are, as long as ye do well, and are not
afraid with any amazement. Eph. 6 : 22 ; 1 Pet. 3 : 6.
Pakents. 8
Ye fathers, provoke not your children to wrath : but bring
them up in the nurture and admonition of the Lord. Eph. 6 : 4.
Children. 9
Children, obey your parents in the Lord : for this is right.
Honor thy father and mother ; which is the first commandment
with promise ; that it may be well with thee, and thou raayest
live long on the earth. Eph. 6 : 1-3.
Male and Female Servants, and Laborers. k
Servants, be obedient to them that are your masters accord-
ing to the flesh, with fear and trembling, in singleness of your
heart, as unto Christ ; not with eye-service, as men-pleasers ;
but as the servants of Christ, doing the will of God from the
0.71 heart ; with good- will doing service, as to the Lord, and
not to men ; knowing that whatsoevc r good thing any man
doeth, the same shall he receive of the Lord, whether he be bond
or free. Eph ^ : 5-8.
Masters and Mistresses. n
Ye masters, do the same things unto them, forbearing threat-
ening ; knowing that your Master also is in heaven ; neither is
there respect of persons with him. Eph. 6:9; Col. 4:1.
Young Persons in General. h
Likewise, ye younger, submit yourselves unto the elder.
Yea, all of you be subject one to another, and be clothed with
humility : for God resisteth the proud, and giveth grace to the
humble. Humble yourselves therefore under the mighty hand
of God, that he may exalt you in due time. 1 Pet. 5 : 5, 6.
Widows. 13
She that is a widow indeed, and desolate, trusteth in God,
and continueth in supplications and prayers night and day ; but
she that liveth in pleasure is dead while she liveth. 1 Tim.
5 : 6, 6.
Christians in General. 14
Thou shalt love thy neighbor as thyself. Herein are com-
prehended all the commandments (Rom. 13 : 9, 10). And
persevere in prayer for all men. 1 Tim. 2:1, 2.
PAUT VL
THE LARGE CATECHISM.
THE LARGE CATECHISM.
CONTENTS.
FIRST PREFACE.
SECOND PREFACE.
PART FIRST.
THE TEN COMMANDMENia
The Fiest Commandment.
Exposition of Appendix.
The Second Commandment.
The Third Commandment.
I'he Foubth Commandment.
The Fifth Commandment.
The Sixth Commandment.
The Seventh Commandment.
The Eighth Commandment.
The Ninth Commandment.
The Tenth Commandment.
PART SECOND.
THE CREED.
Of Abticles op Faith, and their Necessitt.
Article I.
Article II.
Article III.
Conclusion.
PART THIRD.
THE LORD'S PRAYER.
Or THE Necessity and Manner op Pratkb.
The First Petition.
The Second Petition.
181
382 THE LARGE CATECHISM.
The Third Petition.
The Fourth Petition.
The Fifth Petition.
The Sixth Petition.
The Seventh Petition.
PART FOURTH.
OF BAPTISM.
Of its iNsirrunoN and Nature.
Op its End and Efficacy.
Of the Faith of those to be Baptized.
Op Infant Baptism.
Op the Significance of Baptism.
PART FIFTH.
OF THE SACRAMENT OF THE ALT AS.
Op its Institution and Natube.
Of its Efficacy and Profit.
Op the Faith op Communicants.
Exhortation to its Frequeut XJtm,
THE LARGE CATECHISM
OF
DR. MARTIN LUTHER.
375 A Christian, Profitable and Necessary Preface,
AND Faithful, Earnest Exhortation of Dr. Mar-
tin Luther to all Christians, but especially to
ALL Pastors and Preachers, in order that they
may daily Exercise themselves in the Cate-
chism, WHICH IS A Short Summary of the entire
Holy Scriptures, and that they may always
Practise the same.
We have no slight reason for urging so constantly the Cate- 1
chism, and for both desiring and beseeching others to do the
same, since we see to our sorrow that many pastors and preachers
are in this so very negligent, and slight not only their office, but
even the doctrine itself; some from great and ambitious art,
but others from pure indolence and care for their palates, being
not otherwise disposed than if it were for the sake of their ap-
petites that they are pastors and preachers, and as though they
had nothing to do but to spend and consume as long as they
live ; as they have been accustomed to do under the Papacy.
And although they have everything that they are to preach 2
nd teach set forth now so fully, clearly, and intelligibly in so
many excellent books, and Senrnones per se loquentes, Dormi
securcy Paratos et Thesauros^ as in former times they were
called ; yet they are not so godly and honest as to buy these
books, or even if they have them, they do not look at them or
read them. Alas I they are shameful gluttons and ministers
of their appetites, who would much more properly be swine-
herds and dog-fanciers than pastors and Gospel ministers.
And now that they are delivered from the unprofitable and 3
«y«- It:rL::>oii:e b?ibbling concerning the Seven Canonical Hours,
oh that, instead thereof, they would only, morning, noon and
* Titles of collections of Postiio.
8S«
484 THE LAKGE CATECHISM.
night, read a page or two in the Catechism, the Prayer Book,
the New Testament, or elsewhere in the Bible, and pray the
g-g Lord's Prayer once for themselves and their parishioners,
so that they might render honor and return thanks to the
Gospel, by which they have been delivered from burdens and
troubles so manifold, and might have some little shame because
like brutes they retain no more of the Gospel than such cor-
rupt, pernicious, shameful, carnal liberty! For, alas! the com- 4
mon people regard the Gospel altogether too lightly ; so that
even though we use all diligence, we accomplish no great re-
siilts. What will be the consequence if we be careless and in-
dolent, as we were under the Papacy?
To this there is added this shameful vice and secret infection 5
of security and satiety, viz. that many regard the Catechism as
a plain, unimportant statement of doctrine which they can read
o;er once, and then throw the book into a corner, and be
ashamed to read in it again.
Yea, even among the nobility there are some rude and nig- 6
gai^ly fellows, who declare that, from now on, there is need
neither of pastors nor preachers ; that we have everything in
books, and every one can learn it for himself; and in this con-
fidence they allow the parishes to fall into decay and desola-
tion, and cause pastors and preachers to suifer hunger and ex-
treme distress. Such conduct is to be expected from crazy
Germans. For we Germans have such disgraceful people, and
must endure them.
But this I say for myself. I am also a doctor and a preacher, 7
yea, as learned and experienced as all who have such presump-
tion and security. Yet I do as a child who is being taught the
Catechism. Every morning and whenever I have time I read
and say, word for word, the Ten Commandments, the Creed,
the Lord's Prayer, the Psalms, etc. And I must still read and
study daily, and yet I cannot master it as I wish, but must re-
main, and that too gladly, a child and pupil of the Catechism.
And yet these delicate, fastidious fellows pretend with one
reading to be doctors above all doctors, and to know everything
and be in need of nothing. And this is indeed a sure sign that
njm they despise both their office and the souls of the people,
yea even God and his Word. They need not be afraid of 8
a fiJl, since they are already fallen all too horribly ; but they
peed become children, and begin to learn their alphabet, which
they imagine that they have long since outgrown.
Therefore I beg such indolent epicures or presumptuous 9
saints, for God's sake, to believe and be persuaded that they
are by no means so learned or such great doctors as they imag-
ine ; and never to presume that they have thoroughly learned
this [all the parts of the Catechism], or know enough of every-
FIRST PREFACE. 385
thing, even though they think that they know it ever so well.
For though they should know and understand it perfectly
f which, however, is impossible in this life), yet if it be daily
read and practised in thought and speech, it yields much profit
and fruit; for in such reading and repetition and meditation
the Holy Ghost is present, and ever bestows new and more
light and devoutness, so that we daily relish and appreciate it
better, according as Christ promises (Matt. 18 : 20) : " Where
two or three are gathered together in my name, there am I in
the midst of them."
Besides, nothing is more effectual against the devil, the world lo
and the flesh and all evil thoughts than to be occupied with the
Word of God, and to speak thereof, and meditate upon it; so
that the first Psalm declares those blessed who meditate upon
the law of God day and night. Undoubtedly, you will never
offer any incense or other savor against Satan more efficacious
than employment upon God's commandments and words, and
speaking, singing, or thinking thereof. For this is indeed the
truly holy water and holy sign from which he flees, and by
which he is driven away.
If you had no other profit and fruit therefrom, for this rea- ii
son alone you ought gladly to read, speak, think of and prac-
tise these things, viz. thereby to drive away the devil and evil
Q-g thoughts. For he cannot hear or endure God's Word ;
and God's Word is not like any careless talk, as that of
Dietrich of Berne,* etc., but as St. Paul says (Rom. 1 : 16):
" The power of God." Yea, indeed, the power of God which
gives the devil extreme pain, and strengthens, comforts and
helps us beyond measure.
And what need is there of many words? If I were to re- 12
count all the profit and fruit which God's Word produces,
whence would I have enough paper and time? The devil is
called the master of a thousand arts. But what shall we say
of God's Word, which drives away and brings to naught this
master of a thousand arts with all his arts and power? It
must of course be the master of more than a hundred thousand
arts. And shall we frivolously despise such power, profit, 13
strength and fruit — we, especially, who wish to be pastors and
preachers? If so, we should not only have nothing given us
to eat, but be driven out with the dogs, and be cast away with
refuse, because we not only daily need this all, as we do our
daily bread, but must also daily use it against the daily and in-
cessant attacks and stratagems of the devil with his thousand
arts.
* The reference is to verses commemorating the exploits of Theodoric,
king of the Ostrogoths.
49
386 TELE LARGE CATECHISM.
And if this were not sufficient to admonish us to read the 14
Catechism daily, yet God's command even alone ought to con-
strain us, which in Deut. 6 : 6 sqq. he solemnly enjoins, that
we should always meditate upon his precepts, when we sit down,
and when we walk forth, and when we lie down, and when we
rise up, and should have them before our eyes and in our hands
as a constant mark and sign. Doubtless he did not so solemnly
require and enjoin this without a purpose ; but because he knew
our danger and need, as well as the constant and furious assaults
and temptations of devils, he wishes to warn, equip and pre-
serve us against them, as with a good armor against their fiery
darts and with good medicine against their poisonous draughts.
Oh, what mad, senseless fools are we, that while we must ever 15
live and dwell among such mighty enemies as devils, we never-
theless despise our armor and defence, and are too indolent to
look for, or think of them !
q-Q And what else are such supercilious, presumptuous 16
saints, who are unwilling to read and study the Catechism
daily, doing, but esteeming themselves much more learned than
God himself with all his saints, angels, patriarchs, prophets,
apostles, and all Christians ? For inasmuch as God himself is
not ashamed to teach the same daily, since he knows nothing
better to teach, and always keeps teaching the same thing, and
does not take up anything new or different, and all the saints
know nothing better to learn, or different, and cannot learn this
perfectly, are we not wonderful men to imagine, if we have once
read or heard it, that we know it all, and have no farther need
to read and learn, but can learn perfectly in one hour what
God himself cannot finish teaching, since he continues teaching
it from the beginning to the end of the world, and all prophets,
together with all saints, have been occupied with learning it but
in part, and are still pupils, and must remain such?
For it is certain that whoever knows the Ten Command- 17
ments perfectly must know all the Scriptures, so that, in all
circumstances and events, he can advise, help, comfort, judge
and decide both spiritual and temporal matters, and is qualified
to sit in judgment upon all doctrines, estates, spirits, laws, and
whatever else is in the world. And what indeed is the entire :8
Psalter but thoughts and exercises upon the First Command-
ment ? But now I know of a truth that such indolent epicures
and presumptuous spirits do not understand a single psalm,
much less the entire Scriptures ; and yet they pretend that they
know and despise the Catechism, which is a compend and brief
summary of all the Holy Scriptures.
Therefore I again implore all Christians, especially pastors 19
and preachers, not to be doctors too soon, and imagine that tliey
know everything (for imagination and stretched cloth fall far
SECOND PEEFACE. 38''
short of the measure), but that they daily exercise themselves
in these studies and constantly apply them to practice. Let
them guard with all care and diligence against the poisonous
onn infection of such security and presumption, and persevere
in reading, teaching, learning, thinking, meditating, not
ceasing until they have learned by experience and are sure
that, by this teaching, they have killed Satan, and have become
more learned than God himself and all his saints.
If they manifest such diligence, then I will agree with them, 20
and they will perceive what fruit thev will have, and what ex-
cellent men God will make of them ; so that in due time they
themselves will acknowledge that the longer and the more they
have studied the Catechism, the less they know of it, and the
more they find yet to learn ; and then only, as hungry and
thirsty ones, will they truly appreciate that which now, because
of great abundance and satiety, they cannot endure. To this
end may God grant his grace I Amen.
SHORT PREFACE OF DR. MARTIN LUTHER.
This little work has been planned and undertaken in order i
to furnish a course of instruction for children and the simple-
minded. Hence of old such works received in Greek the name
Catechism^ L e, instruction for children. This of necessity 2
every Christian should know ; so that he who does not know
this should not be reckoned among Christians nor be admitted
to the sacrament, just as a mechanic who does not understand
the rules and customs of his trade is rejected and regarded in-
capable. Therefore the young should be thoroughly instructed 3
in the parts which belong to the Catechism or instruction for
children, and should diligently exercise themselves therein.
Therefore it is the duty of every father of a family at least 4
once a week to examine his children and servants, and to ascer-
tain what they know of it, or have learned, and, if they be not
familiar with it, to keep them faithfully at it. For I well re- 5
member the time — and it may even now be daily seen — when
there were adults and even aged persons so uncultivated as to
know nothing of these things, and who, nevertheless, went to
Baptism and the Lord^s Supper, and used everything belong-
ing to Christians, notwithstanding the fact that those who come
001 to the Lord's Supper ought to know more and have a
fuller understanding of all Christian doctrine than chil-
dren and new scholars. However, for the common people, we
would be satisfied with the three parts, which have been in Chris-
tendom from of old, but have been little taught and employed,
388 THE LAEGE CATECHISM.
until tliey are generally and diligently practised, and have be-
come familiar to all, both young and old, who wish to be and to
be called Christians. These are the following :
382 I.
The Ten Commandments.
I.
Thou shalt have no other gods before me. i
n.
Thou shalt not take the name of the Lord thy Goil in vain ; 2
for the liord will not hold him guiltless that taketh his name
in vain.
in.
Remember the Sabbath-day to keep it holy. 3
IV.
Honor thy father and mother, that thy days may be long 4
uj^on the land which the Lord thy God giveth thee.
V.
Thou shalt not kill. 5
VI.
Thou shalt not commit adultery. 6
VII.
Thou shalt not steal. 7
VIII.
Thou shalt not bear false witness against thy neighbor. 8
IX.
Thou shalt not covet thy neighbor's house. 9
X.
Thou shalt not covet thy neighbor's wife, nor his man-ser- ic
vant, nor his maid-servant, nor his ox, nor his ass, nor any-
thing that is thy neighbor's.
3S3 II.
The Chief Articles of our Faith.
I. I BELIEVE in God, the Father Almighty, Maker of heaven i«
and earth.
THE LORD'S PRAYER. 389
IL And in Jesus Christ his only Son, our Lord ; who was 12
conceived by the Holy Ghost, born of the Virgin Mary ; suf-
fered under Pontius Pilate, was crucified, dead and buried ; he
descended into hell ; the third day he rose again from the dead,
he ascended into heaven, and sitteth on the right hand of God,
ihe Father Almighty ; from thence he shall come to judge the
quick and the dead.
III. I believe in the Holy Ghost, the holy Christian Church, 13
the communion of saints, the forgiveness of sins, the resurrec-
tion of the body, and the life everlasting. Amen.
III.
The Lord's Prayer.* u
Our Father who art in heaven,
1. Hallowed be thy name,
2. Thy kingdom come,
3. Thy will be done on earth, as it is in heaven :
4. Give us this day our daily bread,
5. And forgive us our trespasses as we forgive those who
trespass against us.
6. And lead us not into temptation,
7. But deliver us from evil. For thine is the kingdom and
the power and the glory, for ever and ever. Amen.
Qo^ These are the most necessary parts which every Chris- 15
tian should first learn to repeat word for word, and which
our children should be accustomed to recite daily when they
arise in the morning, when they sit down to their meals, and 16
when they retire at night; and until they repeat them they
should be given neither food nor drink. The same duty is 17
also incumbent upon every head of a household with respect to
his man-servants and maid-servants, if they do not know these
things and are unwilling to learn them. For a person who is 18
so heathenish as to be unwilling to learn these things is not to
be tolerated ; for in these three parts everything contained in
the Scriptures is comprehended in short, general and simple
terms. For the holy Fathers or apostles (whoever they were) 19
have thus embraced in a summary the doctrine, life, wisdom
and art of Christians, of which they speak and treat, and with
which they are occupied.
When these three parts are apprehended, we ought to know 2c
how to speak concerning our sacraments, which Christ himself
instituted, viz. Baptism, and the holy body and blood of Christ,
according to the text which Matthew (28 : 19 sqq.) and Mark
» Lit. : The Prayer, or " Our Father," which Christ taught.
390 THE LARGE CATECHISM.
(16 : 15 sq.) record at the close of their Gospels as to how
Christ gave his last instructions to his disciples and sent them
forth.
IV.
Of Baptism.
" Go and teach all nations, baptizing them in the name of the 21
Father, and of the Son, and of the Holy Ghost. He that be-
lieveth and is baptized shall be saved ; but he that believeth
not shall be damned."
So much is sufficient for a plain person to know from the 22
Scriptures concerning Baptism. In like manner, also, concern-
ing the other sacrament, in shoii;, simple words, according to
the text of St. Paul. 1 Cor. 11 : 23 sq.
385 Of the Lord's Supper. 23
" Our Lord Jesus Christ, the same night in which he was
betrayed, took bread : and when he had given thanks, he brake
it, and gave it to the disciples, and said, Take, eat ; this is
my body, which is given for you : this do, in remembrance
of me.
" After the same manner also he took the cup, when he had
supped, gave thanks, and gave it to them, saying. Drink, ye all
of it : this cup is the new testament in my blood, which is shed
for you, for the remission of sins : this do ye, as oft as ye drink
it, in remembrance of me."
Thus there are in all five parts of the entire Christian doc- 24
trine which should be constantly practised and required [of
children], and heard recited word for word. For you must
not depend upon that which the young people may learn and
retain from the sermon alone. When these parts have been 25
well learned, you may assign besides some psalms or hymns,
based thereupon, in order to enforce the same, and thus to lead
the youth into the Scriptures, and accustom them to make daily
progress therein.
Yet it is not enough for them alone to comprehend and re- 26
cite these parts verbatim. Let the young people also attend
the preaching, especially during the time which is devoted to
the Catechism, that they may hear it explained, and may learn
to understand what every part contains, and, in their turn, be
able to explain what they have heard, and when asked may
give a correct answer, so that the preaching may not be with-
out profit and fruit. For the reason that we exercise s^'ich 27
diligence in preaching so often upon the Catechism is in
Part I. THE TEN COMMANDMENTS. 391
order that its truths may be inculcated on our youth, not in
an ambitious and acute manner, but briefly and with the
greatest simplicity, so as to enter the mind readily and be
fixed in the memory.
Therefore we propose to take up the above-mentioned articles 2I
in regular order, and treat of them as plainly as possible and
as fully as necessity demands.
PART FIRST.
THE TEN COMMANDMENTS.
The Fiest Commandment.
Thou shall have no other gods before me.
That is : Thou shalt have [and worship] me alone as thy i
God. What is the force of this, and how is it to be under-
stood ? What is it to have a god ? or, what is God ? An- 2
swer : A god is that whereto we are to look for all good and
to take refuge in all distress ; so that to have a god is to trust
and believe him from the whole heart ; as I have often said
that the confidence and faith of the heart alone make both God
and an idol. If your faith and trust be right, then is your 3
god also true. And, on the other hand, if your trust be false
and wrong, then you have not the true God ; for these two be-
long together, viz. faith and God. That now, I say, upon
which you set your heart and put your trust is properly your
god. Therefore it is the intent of this commandment to re- 4
quire such true faith and trust of the heart as regards the only
true God, and rest in him alone. That is as much as to say ;
" See to it that you let me be your God, and you never seek
another," i. e. " Whatever you lack in good, seek it of me, and
look to me for it, and whenever you suffer misfortune and dis-
tress, lay hold of me and cling fast to me. I verily will give
you enough and help you out of every necessity ; only let not
your heart cleave to or rest in any other."
This I must unfold somewhat more plainly, that it may be 5
understood and perceived by ordinary examples of the contrary.
oo~ Many a one thinks that he has God and everything in
abundance when he has money and possessions, in which
he trusts and boasts so arrogantly as to care for no one. Lo, t
such a man also has a god. Mammon by name, i. e. money and
possessions, on which he sets all his heart, and which is also
^he most common idol on earth. He who has money and pos-7
392 THE LARGE CATECHISM.
sessions feels secure, and is as joyful and undismayed as though
he were in the midst of Paradise. On the other hand, he who 8
has none doubts and is despondent, as though he knew of no
God. For very few are to be found who are of good cheer, 9
and who neither mourn nor complain if they have not Mam-
mon. This [care and desire for money] adheres and clings Ic
our nature, even to the grave.
So too, whoever trusts and boasts in the possession of great 10
skill, prudence, power, favor, friendship and honor has also a
god, but not the only true God. This appears again when you
notice how presumptuous, secure and proud people are because
of such possessions, and how despondent when without them
or deprived of them. Therefore I repeat that the true expla-
nation of this point is that to have a god is to have something
upon which the heart entirely trusts.
Besides, consider what, in our blindness, we have hitherto 1 1
been doing under the Papacy. If any one had toothache, he
fasted and honored St. Apollonia [macerated his flesh by volun-
tary fasting to the honor of St. Apollonia] ; if he were afraid
of fire, he sought St. Laurence as his deliverer; if he dreaded
pestilence, he made a vow to St. Sebastian or Rachio, and a count-
less number of such abominations, where every one selected his
own saint whom he worshipped and invoked in distress. Here 12
belong those also whose idolatry is most gross, and who make a
covenant with the devil, in order that he may give them plenty
of money or help them in love-afl^airs, preserve their cattle, re-
store to them lost possessions, etc., as e, g, sorcerers and nec-
romancers. For all these place their heart and trust elsewhere
than in the true God, and neither look to him for any good nor
seek anything from him.
gog Thus you can easily understand what and how much 13
this commandment requires, viz. that man's entire heart
and all his confidence be placed in God alone, and in no one
else. For to have God, you can easily perceive, is not to lay
hold of him with our hands or to put him in a bag [as money],
or to lock him in a chest [as silver vessels]. But he is said to 14
be apprehended when the heart lays hold of him and depends
upon him. But to depend upon him with the heart is nothing 15
else than to trust in him entirely. For this reason he wishes
to withdraw us from everything else, and to attract us to him-
self, viz. because he is the only eternal good. As though he
would say : Whatever you have heretofore sought of the saints,
or for which you have trusted in Mammon, as well as all else,
expect of me, and regard me as the one who will help you and
endow you richly with all good things.
Lo, you have here the true honor and service of God, which i*
uleases God, and which he commands under penalty of crternal
pabtI. the ten commandments. 393
wrath, viz. that the heart know no other trust or confidence
than in him, and do not suffer itself to be torn from him, but,
for him, risk and disregard everything upon earth. On the 17
other hand, you can easily see and judge how the world prac-
tises only false worship and idolatry. For no people has ever
been so godless as not to institute and observe some sort of di-
vine service. Thus every one has set up as his own god what-
ever he looked to for blessings, help and comfort.
When, for example, the heathen who aimed at power and 18
doniinion elevated Jupiter as the supreme god, the others, who
were bent upon riches, happiness, or pleasure and a life of ease,
venerated Hercules, Mercury, Venus, or others. Women with
child worshipped Diana or Lucina. Thus every one makes
qoQ that to which his heart is inclined his god. So that even
in the mind of the heathen to have a god is nothing but 19
to trust and believe. But their error is this, that their trust is
false and wrong ; for it is not placed in the only God, beside
whom there is truly no other in heaven or upon earth. Where- 20
fore the heathen really form their self-invented notions and
dreams of God into an idol, and put their trust in that which
is altogether nothing. Thus is it with all idolatry ; for it con- 21
sists not merely in erecting an image and worshipping it,
but rather in the heart, which is intent on something else, and
seeks help and consolation from creatures, saints or devils, and
neither accepts God, nor looks to him for good to such an ex-
tent as to believe that he is willing to help ; neither believes
that whatever good it experiences comes from God.
Besides, there is also a false divine service and extreme idol- 22
atry, which we have hitherto practised, and is still prevalent in
the world, upon which also all ecclesiastical orders are founded,
and which alone concerns the conscience, that seeks in its own
works help, consolation and salvation, presumes to wrest hea-
ven from God, and reckons how many institutions it has
founded, how often it has fasted, attended Mass, etc. Upon
such things it depends, and of them boasts, as though unwill-
ing to receive anything from God gratuitously, but desires it-
self to earn them or merit them superabundantly, as though he
were in our service and debt, and we his lord. What is this 23
but reducing God to an idol, yea, a mere Pomona, and eleva-
ting and regarding ourselves as God ? But this is slightly too
subtile, and cannot be comprehended by young pupils.
But let this be said to the simpler, in order that they may 24
well note the meaning of this commandment and retain it in
memory, viz. that we are to trust in God alone, and look to him
oqn and expect from him all good, as from one who gives us
body, life, food, drink, nourishment, health, protection,
peace and all necessaries of both temporal and eternal things;
50
394 THE LAEGE CATECHISM.
who also preserves us from misfortune, and if any evil befall
us delivers and aids us, so that it is God alone (as has been suf-
ficiently said) from whom we receive all good, and by whom
we are delivered from all evil. Hence also, I think, we Ger- 25
mans from ancient times designate God (more elegantly and
appropriately than in any other language) by that name from
the word Good, since he is an eternal fountain which gushea
forth and overflows with pure good, and from which emanates
all that is and is called good.
For even though otherwise we experience much good from 26
men, we are still to consider whatever we receive by his com-
mand or arrangement as received from God. For our parents,
and all rulers, and every one besides, with respect to his neigh-
bor, have received from God the command that they should do
us all manner of good ; so that we receive these blessings not
from them, but, through them, from God. For creatures are
only the hand, channels and means whereby God gives all
things, as he gives to the mother breasts and milk to support
her child, and corn and all manner of produce spring from the
earth for nourishment, none of which could be produced by any
creature of himself.
Therefore no man should presume to take or give anything 27
except as God has commanded ; in order that thereby it may
be acknowledged as God's gift, and thanks may be rendered
him for it. On this account also these means of receiving good
gifts through creatures are not to be rejected, neither should we
in presumption seek other ways and means than God has com-
manded. For that would not be receiving from God, but seek-
ing of ourselves.
Let every one, then, see to it that he esteem this command- 28
ment great and high above all things, and do not deride it.
Ask and^ examine your heart diligently, and you will find
whether it cleave to God alone or not. If you have a heart
that can expect of him nothing but what is good, and this too
391 especially in want and distress, and that renounces and for-
sakes everything that is not God, then you have the only
true God. If, on the contrary, it cleave to anything else, of
which it expects more good and help than of God, and do not
find refuge in him, but in adversity flee from him, then you
have an idol, another god.
In order that it may be seen that God will not have this 29
commandment disregarded, but will most strictly enforce it, he
has attached to it first a terrible threat, and then a beautiful
consolatory promise which it is important to learn and to im-
press upon young people, that they may take it to heart and
retain it:
PabtI. the ten commandments. 395
Exposition of the Appendix to the First Commandment.
For I the Lord thy God am a jealous God, visiting the 30
iniquity of the fathers upon the children unto the third and
fourth generation of them that hate me; and showing mercy
unto thousands of them that love me and keep my command-
nents.
Although these words pertain to all the commandments (as 31
we shall hereafter learn), yet they are joined to this as the
chief commandment, to indicate that it is of first importance
that men have a right head ; for where the head is right, the
whole life must be right, and vice versd. Learn, therefore, 32
from these words how angry God is with those who trust in
anything but him, and again how good and gracious he is to
those who trust and believe in him alone with the whole heart;
so that his anger does not cease until the fourth generation,
while, on the other hand, his blessing and goodness extend to
many thousands. Learn this, that you may not live in such 33
security and commit yourself to chance, as men of brutal heart,
who think that it makes no great difference how they live.
He is a God who, if men turn from him, will not leave it 34
unavenged, and will not cease to be angry until the fourth gen-
eration, even until they are utterly exterminated. Therefore
he is to be feared, and not to be despised,
oqn This also he has demonstrated in all history, as the 35
Scriptures fully show and daily experience can well teach.
For, from the beginning, he has utterly extirpated all idolatry,
and, on account of it, both heathen and Jews ; even as at the
present day he overthrows all false worship, so that all who
remain therein must finally perish. Therefore, although proud, 36
powerful and rich worldlings are now to be found, who boast
defiantly of their Mammon, notwithstanding that God is angry
or laughs at them, in the confidence that they can endure his
wrath ; yet, before they are aware, they shall be wrecked, with
all in which they trusted ; as all others have perished who have
thought themselves more secure or powerful.
And just because of such hardened men who imagine, be- 37
cause God connives and allows them to rest in security, that he
either is entirely ignorant or cares nothing about such matters,
he must deal thus severely and inflict punishment, not forget-
ting them unto children's children ; so that every one may see that
this is not a matter of sport to him. For they are those whom 3?
he means when he says : " Who hate me,'' i, e. those who per-
sist in their defiance and pride; who will not hear what is
preached or said to them; who, if they be reproved, in order
that before punishment begin they may learn to know them-
396 THE LARGE CATECHISM.
selves and amend, are so mad and foolish that they clearly
merit wrath ; as we see now daily in bishops and princes.
But terrible as are these threatenings, so much the more 39
powerful is the consolation of the promise, that those who trust
in God alone should be sure that he will show them mercy, i. e,
that he will show them pure goodness and blessing, not only
for themselves, but also to their children and children's chil-
dren, even to the thousandth generation. This ought certainly 4c
to move and impel us, if we wish all temporal and eternal good,
oQo to stay our hearts with all confidence upon God ; since the
Supreme Majesty makes such gracious offers and such rich
promises.
Therefore let every one give the most earnest heed that it be 41
not regarded as though this were spoken by a man. For to
you it is a question either of eternal blessing, happiness and
salvation, or of eternal wrath, misery and woe. What more
would you have or desire than that which he so kindly prom-
ises, viz. to be yours with every blessing, and to protect and
help you in all need ?
But this, alas ! is the great calamity, that the world believes 4^
nothing of this, and regards it not as God's Word, because it
sees that those who trust in God, and not in Mammon, suffer
care and want, and the devil opposes and resists them ; that
they have neither money, favor nor honor, and besides can
scarcely support life; while, on the other hand, those who
serve Mammon have power, favor, honor, possessions and
every comfort in the eyes of the world. For this reason,
against such appearances, these words must be grasped ; and
we must remember that they do not lie or deceive, but must
prove true.
Reflect for yourself or make inquiry and tell me : Do all 43
they who have employed all their care and diligence to accu-
mulate great possessions and wealth finally attain them ? You
will find that they have labored and toiled in vain, or even
though [with much toil] they have amassed great treasures,
they have been dispersed and scattered, so that they themselves
have never found happiness in their wealth, and it never
reached the third generation.
oQM In all histories, as well as in the experience of aged 44
people, you will find enough examples. See that you only
regard and ponder them.
Saul was a great king, chosen of God, and a godly man ; but 45
when he was established in his throne, he let his heart decline
from God, put his trust in his crown and power, and perished
with all that he had ; so that none of his children remained.
David, on the other hand, was a poor, despised man, hunted 4.6
down and chased, so that he nowhere felt secure of h is life ;
Part I. THE TEN COMMANDMENTS. 397
yet he was to be preferred to Saul, and become king. For
these words must abide and prove true, since God cannot lie
or deceive. Only let not the devil and the world deceive you
by appearances, which indeed remain for h time, but finally are
nothing.
Let us then learn well the First Commandment, that we 47
may see how God will allow no presumption nor any trust in
any other object, and how he requires nothing higher of us
than confidence from the heart for everything good ; so that we
may proceed straight forward and employ all the blessings
which God gives no farther than as a shoemaker uses his
needle, awl and thread for work, and then lays them aside, or
as a traveller uses an inn, and food and his bed, only for tem-
poral necessity, each one in his station, according to God's order,
and without allowing any of these things to be our lord or
idol. Let this suffice with respect to the First Commandment, 48
which we have had to explain at length, since it is of chief im-
portance, because, as before said, where the heart is rightly dis-
posed toward God and this commandment is observed, all the
rest follow.
The Second Commandment.
395 TTiou shall not fake the name of the Lord thy God in vain, 49
As the First Commandment has instructed the heart and 50
taught it faith, so this commandment leads us forth and directs
the mouth and tongue to God. For the first objects that,
springing from the heart, manifest themselves are words.
Therefore as I have taught above what it is to have a god, so it
is necessary to comprehend simply the meaning of this and all
the commandments, and to answer accordingly.
If, then, it be asked : How do you understand the Second 51
Commandment, and what is meant by taking God's name in
vain ? we answer briefly : It is taking God's name in vain if
we call upon the Lord God in any way in support of falsehood
or wrong of any kind. Therefore this commandment forbids
the mention of God's name, or taking it upon the lips, when
the heart knows or should know differently, as among those
who take oaths in courts of justice, where one side falsities
against the other. For God's name cannot be more abused 52
than when used to support falsehood and deceit. Let this be
considered the plain and most simple meaning of this com-
mandment.
From this every one can readily infer when and in how 53
many ways God's name is taken in vain, although it is impos-
nible to enumerate all its abuses. Yet, in a few w^ords, all
abuse of God's name occurs first in worldly business and in
matters which concern money, possessions, honor, whether it be
398 THE LAKGE CATECHISM.
publicly before courts of justice, in the market or elsewhere,
where men make false oaths in God^s name, or take the respon-
sibility of the matter upon their souls. And this is especially
prevalent in marriage affairs, where two secretly betroth them-
selves to one another, and after vvard abjure.
But the greatest abuse occurs in spiritual matters, which per- 54
tain to the conscience, when false preachers rise up and offer
their lying vanities as God's Word.
ogg Behold, all this is decorating one^s self with God's name, 55
or wishing to be fair and maintain our cause, whether it
occur in gross, worldly business or in sublime, subtile matters
of faith and doctrine. And among liars belong also blas-
phemers, not alone those who are very gross, well known to
every one, who, without fear, disgrace God's name (they belong
not to our school, but to that of the hangman) ; but also those
who publicly traduce the truth and God's Word, and refer it to
the devil. Of this there is no need to speak further.
Here, then, let us learn and thoroughly understand the im- 5(5
portance of this commandment, that we diligently be on our
guard against every abuse of the holy name, as the greatest
sin that can be outwardly committed. For to lie and deceive
is in itself a great sin, but is greatly aggravated by attempting
a justification, and where, to confirm it, the name of God is in-
voked and is used as a cloak for shame, so that from a single
lie a double lie, nay manifold lies, result.
Therefore, to this commandment God has added also a sol- 57
emn threat, viz. : " For the Lord will not hold him guiltless
that taketh his name in vain." That is : It shall in nowise be
overlooked or pass unpunished in any one. For just as he will
not leave it unavenged if any one turn his heart from him, so
too will he not suffer his name to be employed to support a lie.
Now, alas ! it is a common calamity in all the world that there 58
are so few who are not guilty of using the name of God in
falsehood and all wickedness. They are as few as those who
in their heart trust alone in God.
For by nature we all have within us this beautiful virtue, 59
viz. that every one who has committed a wrong would like to
gg.j, cover up and adorn his disgrace, so that no one may see it
or know it; and no one is so bold as to boast to all the
world of the wickedness he has perpetrated, but wishes every-
thing to be done secretly, and without any one being aware of it.
Then if any one be arraigned, the name of God must suffer for
it, and change the villainy into godliness, and the shame into
honor. This is the common course of the world, which, like a
great deluge, has inundated all lands. Hence we have also as 6c
our reward that which we seek and merit, pestilences, wars,
famines, conflagrations, floods, faithless wives, spoiled children,
Part I. THE TEN CX)MMANDMENTS. 399
faithless servants, and trouble of every kind. Whence else
should we have so much misery ? It is still a great mercy that
the earth bears and supports us.
Therefore, above all things, the attention of our young peo- 6i
pie should be directed to this commandment, and they should
be accustomed to hold this and the First Commandment in high
regard ; and in case they transgress, resort must at once be had
to the rod, and the commandment must be held before them,
and be constantly inculcated, so that they may be brought up
not only with punishment, but also in the reverence and fear
of God.
Thus you now understand what it is to take God's name 62
in vain, viz. (to recapitulate briefly) either simply in false-
hood, to present, in God's name, anything untrue, or to curse,
swear, conjure and, in short, to practise wickedness in any
way.
But besides this you must also know how to use the name 63
of God aright. For by the words: "Thou shalt not take the
name of the Lord thy God in vain/' he gives us plainly to un-
derstand that it is to be used properly. For it has been re-
vealed and given to us for the very purpose that it may be of
constant use and profit. Therefore, since the use of this holy 64
name for falsehood or wickedness is here forbidden, it neces-
sarily follows that we are, on the other hand, commanded to
employ it for truth and for all good, as where one swears truly
where there is need and it is demanded. So also when it is
rightly taught, and when the name is invoked in trouble or
praised and thanked in prosperity, etc. ; all of which is com-
prehended summarily and commanded in the passage (Ps. 50 :
QQQ 1^) • " ^^^1 upon me in the day of trouble ; I will deliver
thee, and thou shalt glorify me." For all this is bringing
it into the service of truth, and using it in a blessed way,
and thus his name is hallowed, as we pray in the Lord's
Prayer.
Thus you have an explanation of the sum of the entire com- 65
mandment. And with this understanding the question with
which many teachers have troubled themselves is solved, viz.
Why, in the Gospel, swearing is prohibited,^ and yet Christ,
St. Paul and other saints often swore? The explanation is 66
briefly this : We are not to swear in support of evil, i. e, in
falsehood ; and where there is no need or use, but for the sup-
port of good and the advantage of our neighbor. For it is
truly a good work whereby God is praised, truth and justice
are established, falsehood is refuted, peace is made among men,
obedience is enforced, and contentions are suppressed. For thus
' See Matt. 5 : 34 sqq. ; James 5 . 12,
400 THE LAEGE CATECHISM.
God himself interposes and decides between right and wrong,
good and bad. If the one side swear falsely, they have their 6j
sentence that they shall not escape punishment, and though it
be deferred a long time, they shall not succeed ; so that all that
they may gain thereby will slip out of their hands, and they
never will enjoy it ; as I have seen in the case of many who 68
repudiated their marriage-vows, that they have never had a
good hour or a healthful day, and thus perished miserably in
body, soul and possessions.
Therefore I again and again advise and exhort, that by 5g
means of warning and terror, restraint and punishment, thej
be accustomed to shun falsehood, and especially to avoid the
use of God's name in its support. For where they are allowed
to do thus, no good will result, as it is even now evident that
the world is worse than it has ever been, and that there is no
government, no obedience, no fidelity, no faith, but only pre-
sumptuous, licentious men, whom no teaching or reproof helps ;
QQQ all of which is only God's wrath and punishment for such
flagrant contempt of this 'commandment.
On the other hand, chey should be constantly urged and in- 70
cited to honor God's name, and to have it always upon their
lips in everything that may happen to them or come to their
notice. For to give true honor to his name is to look to it and
implore it for all consolation ; so that (as we have heard above)
first the heart, by faith, gives God the honor due him, and
afterwards the lips, by confession.
This habit is not only blessed and useful, but especially pow- 7 1
erful against the devil, who is ever about us, and lies in wait
to bring us into sin and shame, calamity and trouble, but who
is always offended to hear God's name, and cannot remain long
where it is mentioned and called upon from the heart. And, 72
indeed, many a terrible and shocking calamity would befall us
if, by our calling upon his name, God did not preserve us. I
have myself tried it, and learned by experience that often sud-
den great calamity was immediately averted and removed dur-
ing such invocation. To vex the devil, I say, we should always
have this holy name in our mouth, so that he may not be able
to injure us as he would wish.
For this end it is also of service that we be in the habit of 72
daily commending ourselves to God, with soul and body, wife,
child, servants and all that we have, against all necessities that
may occur ; whence also the blessing and thanksgiving at meals,
and other prayers morning and evening, have originated and
remain in use. Likewise also the practice of children to cross 74
themselves and exclaim, when any thing monstrous or terrible
is seen or heard : " Lord God, protect us !" " Help, dear Lord
Jesus I" etc. Thus too, if any one experience unexpected good,
Pabti. the ten commandments. 401
however trivial, that he say: "God be praised and thanked
Mr.r. for bestowing this on me I" As formerly the children were
accustomed to fast and pray to St. Nicholas and other
saints. This would be more pleasing and acceptable to God
than all monasticism and Carthusian sanctity.
So we might thus train our youth, in a childlike way and in 75
the midst of their plays, in God^s fear and honor, so that the
First and Second Commandments might be familiar and in
constant practice. Then some good might adhere, spring up
and bear fruit, and men grow up in whom an entire land might
rejoice and be glad. This would be the true way to bring up 76
children ; since, by means of kindness, and with delight, they
can be become accustomed to it. For what must only be forced
with rods and blows will have no good result, and at farthest,
under such treatment, they will remain godly no longer than
the rod descends upon their backs.
But this manner of training so spreads its roots in the heart 77
that they fear God more than rods and clubs. This I say with
such simplicity, for the sake of the young, that it may penetrate
their minds. For since we are preaching to children, we must
also prattle with them. Thus have we prevented the abuse, and
have taught the right use of the divine name, which should con-
sist not only in words, but also in practice and life ; so that we
may know that God is well pleased with this, and will as richly
reward it as he will terribly punish its abuse.
The Third Commandment.
Remember the Sabbath day, to keep it holy, 78
The word Sabbath {Feiertag) is derived from the Hebrew 79
word which properly signifies to rest (feiren), i. e. to abstain
from labor. Hence we are accustomed to say, in German, Feier-
abend machenj i. e. to cease working, or give a holy evening
[sanctify the Sabbath]. Now, in the Old Testament, God sep- 8c
^Q^ arated the seventh day, and appointed it for rest, and com-
manded that it should be regarded holy above all others.
According to this external observance, this commandment was
given to the Jews alone, that they should abstain from toil-
some work, and rest, so that both man and beast might recuj>-
erate, and might not be debilitated by unremitting labor. Al-81
though they afterwards interpreted this too strictly,* and grossly
abused it, so that they traduced and could not endure in Christ
those works which they themselves were accustomed to do there-
on, as we read in the Gospel ; just as though the commandment
were fulfilled in this, viz. that no external [manual] work what-
^ Literally : " Stretched this too tightly."
61
402 THE LAKGE CATECHISM.
ever be performed, which was not, the meaning, but, as we shall
hear, that they sanctify the Sabbath or Day of Rest.
This commandment, therefore, according to its gross sense, 82
does not pertain to us Christians ; for it is altogether an exter-
nal matter, like the other ordinances of the Old Testament,
which were bound to particular customs, persons, times and
places, and all of which have now been made free through
'Christ.
But to derive hence Christian instruction for the simple as 83
to what, in this commandment, God requires, let it be observed
that we keep the festal days, not for the sake of intelligent and
learned Christians (for they have no need of this obnervance),
but first of all for bodily causes and necessities, which nature
teaches and requires ; and for the common people, man-servants
and maid-servants, who are occupied the whole week with their
work and trade, that for a day they may forbear, in order to
rest and be refreshed.
Secondly, and most especially, that on such day of rest (since 84
otherwise it cannot be accomplished) time and opportunity be
taken to attend divine service, so that we meet to hear and treat
of God's Word, and afterwards to praise God in singing and
prayer.
But this, I say, is not so limited to any time, as with the 85
Jews, that it must be just on this or that day ; for in itself no
one day is better than another, and this should indeed occur
daily ; but since the mass of people cannot give such attend-
ance, there must be at least one day in the week set apart. But
since from of old Sunday [the Lord's Day] has been appointed
Mf^n for this purpose, we also should continue the same, that
everything be done in harmonious order, and no one, by
unnecessary innovation, create disorder.
Therefore the simple meaning of the commandment is this, 86
viz. since holidays are observed, such observance be devoted to
hearing God's Word ; so that the special employment of this
day be the ministry of the Word for the young and the mass
of poor people ; yet that the observance of rest be not so strictly
interpreted as to forbid any other incidental and necessary work.
When, then, it is asked : " What is meant by the command- 87
ment : * Remember the sabbath-day to sanctify it ' ?" Answer :
To sanctify the Sabbath is the same as " to keep it holy." But
what is meant by " keeping it holy " ? Nothing else than to
be occupied in holy words, works and life. For the day needs
no sanctification for itself; for in itself it has been created
holy [from the beginning of the creation it was sanctified by
its Creator]. But God desires it to be holy to thee. Therefore
it becomes holy or unholy on thy account, according as thou
an ocxjupied on the same with things that are holy or unholy.
Part I. THE TEN COMMANDMENTS. 403
How then does such saiictification occur ? Not that [with 88
folded hands] we sit behind the stove and do no rough [ex-
ternal] work, or deck ourselves with a garland and put on our
best clothes, but (as has been said) that we occupy ourselves
with God's Word, and exercise ourselves therein.
And indeed we Christians ought always to keep such a Sab- S$
bath, and to be occupied with nothing but holy things, i. e.
daily to meditate upon God's Word, and carry it in our hearts
and upon our lips. But because (as has been said) we do not
all have leisure, we must devote several hours a week to the
young, or at least a day to the mass of people, in order that we
may be concerned about this alone, and especially urge the Ten
Commandments, the Creed and the Lord's Prayer, and thus
direct our whole life and being according to God's Word.
The Sabbath is truly kept whenever time is devoted to earn- 9c
est attention to this, and the practice of it ; but that cannot be
called a true Christian Sabbath where this is not done. For
they who are not Christians can keep holiday and be idle just
as well as the entire swarm of our ecclesiastics, who stand daily
in the churches, singing, and ringing bells, but who keep no
Mf.^ Sabbath day holy, because they neither preach nor practise
God's Word, but teach and live contrary to it.
For the Word of God is the sanctuary above all sanctuaries, 91
yea, the only one which we Christians know and have. For
though we had the bones of all the saints, or all holy and con-
secrated, garments upon a heap, they would not avail us any-
thing ; for all that is a dead thing which can sanctify nobody.
But God's Word is the treasury which sanctifies everything
whereby even all the saints themselves were sanctified. What- 92
ever be the hour when God's Word is taught, preached, heard,
read or meditated upon, person, day and work are then sancti-
fied thereby, not because of the external work, but because of
the Word, which makes saints of us all. Therefore I constantly
say that all our life and work must be guided by God's Word,
if it is to be pleasing to God or holy. Where this occurs, this
commandment exerts its power and is fulfilled.
On the contrary, any matter or work that is without God's 93
Word is unholy before God, no matter how brilliant it may
appear, even though it be covered with relics, such as the fic-
titious spiritual orders, which know nothing of God's Word and
seek holiness in their own works.
Notice, therefore that the power and efficacy of this com- 94
mandment consist not in the resting, but in the sanctifying, so
that to this day belongs a special holy exercise. For other
w^orks and occupations are not properly holy exercises, unless
the man himself be first holy. But here a work is to be done
whereby man is himself made holy, which occurs (as we have
404 THE LARGE CATECHISM.
MQM heard) alone through God's Word. For this, then, fixed
places, times, persons, and the entire external order of di-
vine service have been created and appointed, so that it may be
publicly and constantly exercised.
Since, therefore, so much depends upon God's Word that 95
without it no Sabbath can be kept holy, we ought to know that
God will insist upon a strict observance of this commandment,
and will punish all who despise his Word and are not willing
to hear and learn it, especially at the time appointed for the
purpose.
Therefore this commandment is violated not only by those 96
who grossly abuse and desecrate the Sabbath, as those who, on
account of their avarice or frivolity, cease to hear God's Word^
or lie in taverns, and are dead drunk, like swine ; but also by
that other great crowd, who listen to God's Word as though it
were a trifle, and attend upon preaching only frora custom,
and at the end of the year know as little of it as at the begin-
ning. For hitherto the opinion has been prevalent that it is 97
properl)^ hallowed when on Sunday a Mass or the Gospel is
heard ; but no one has asked about God's Word, as also no one
taught it. Yet now, even since we have God's Word, we nev-
ertheless do not correct the abuse ; but while constantly attend-
ing upon preaching and exhortation, we hear it without care
and seriousness.
Know, therefore, that it is not only to be heard, but to be 98
learned and retained in memory, and do not regard it as an
optional matter or one of no great importance, but as God's
commandment, who will require of you how you have heard,
learnt and honored his Word.
Likewise those fastidious spirits are to be reproved who 99
when they have heard a sermon or two, find it tedious and
dull, thinking that they know all that well enough, and need
AQ^ no more instruction. For just that is the sin which has
been hitherto reckoned among mortal sins, and is called
dxy^dcttj i. e. torpor or satiety, a malignant, dangerous plague
which the devil infuses into the hearts of many, that he may
surprise us and secretly withdraw God's Word from us.
For let me tell you this, even though you know it perfectlyioo
and be already master of all things, you are still daily in the
dominion of the devil, who ceases neither day nor night to steal
unawares upon you, so that he may kindle in your heart un-
belief and wicked thoughts against the foregoing as well as
against all the commandments. Therefore you must always
have God's Word in your heart, upon your lips and in your
ears. But where the heart is idle, and the Word does not
sound, he breaks in and does the damage before we are aware.
On the other hand, such is the efficacy of the Word wherevenoi
Part I. THE TEN COMMA JSDME NTS. 406
ueriously coutemplated, heard and used, that it nevei leparts
without fruit, but always awakens new understanding, pleasure
and devoutness, and produces a pure heart and pure thoughts.
For these words are not inoperative or dead, but creative, liv-
ing words. And even though no other interest or necessity :o3
impel us, yet this ought to influence every one, since thereby the
devil is put to flight and driven away, and, besides, this com-
mandment is fulfilled, which is more pleasing to God than any
work of hypocrisy, however brilliant.
The Fourth Commandment.
Thus far we have learned the first three commandments, viz 103
those which relate to God. First, that with our whole heart
dnd throughout all our life we trust in him and fear and love
him. Secondly, that we abuse not his holy name in the sup-
port of falsehood or any bad work, but employ it to the praise
of God and the profit and salvation of our neighbor and our-
selves. Thirdly, that in the observance of the Sabbath and of
rest we diligently use and employ God's Word, so that all our
actions and our entire life be directed by it. Now follow the
other seven, which relate to our neighbor, among which the
first and greatest is:
Honor thy father and thy mother. 104
iQg The parental estate God has especially honored above 105
all estates that are beneath him, so that he not only com-
mands us to love our parents, but to honor them. For with
respect to brothers, sisters and our neighbors in general he
commands nothing higher than that we love them ; so that he
separates and distinguishes father and mother above all other
persons upon earth, and places them next to himself. For
to honor is far higher than to love, inasmuch as it com- 106
prehends not only love, but also modesty, humility and def-
erence as though to a majesty there hidden, and requires not
only that they be addressed kindly and with reverence, but
most of all that both in heart and with the body we so act as
to show that we esteem them very highly, and that, next to
God, we regard them the very highest. For one whom we 107
honor from the heart we must truly regard as high and
great.
We must, therefore, impress it upon the young that they 10?
should regard their parents in God's stead, and remember that
however lowly, poor, frail and queer they may be, neverthe-
less they are father and mother given them by God. And
they are not to be deprived of their honor because ^f their
mode of life or their failings. Therefore we are not to regard
106 THE LARGE CATECHISM.
their persons, how they may be, but the will of God wno has
thus appointed and ordained. In other respects we are, in-
deed, all alike in the eyes of God ; but among us there must
necessarily be such inequality and distinction with respect to
order, and therefore God commands that you be careful ^o
obey me as your father, and that I have the precedence.
Learn, therefore, first, what is the honor towards parents re- 109
quired by this commandment, viz. first, that they be held in
honor and esteemed above all things, as the most precious treas-
ure on earth. Secondly, that in our words to them we observe iic
modesty, and do not speak roughly, haughtily and defiantly ;
but yield to them in silence, even though they go too far.
Thirdly, also, with respect to works, that we show them such in
honor, with body and possessions, as to serve them, help them,
and provide for them when old, sick, infirm, or poor, and all
that not only gladly, but with humility and reverence, as
doing it before God. For he who knows how to regard them
in his heart will not allow them to suffer hunger or want, but
will place them above and near him, and will share with them
whatever he has and can obtain.
MT^m Secondly, notice how great, good and holy a work is 112
here assigned children, which is, alas ! so much neglected
and disregarded, and no one perceives that God has com-
manded it or that it is a holy, divine Word and doctrine. For
if it had been regarded as such, every one could have per-
ceived that it required holy men to live according to these
words, and there would have been no need of inventing mo-
nasticism and spiritual orders, but every child would have
abided by this commandment, and could have directed his con-
science to God, and said : " If I am to do a good and holy
work, I know of none better than to render all honor and
obedience to my parents, because God has himself commanded
it. For what God has commanded must be much and far in
nobler than everything that we may ourselves devise; and
because there is no higher or better teacher to be found than
God, there can be no better doctrine than he imparts. Now he
teaches fully what we should do if we wish to ])erform truly
good works ; and in that he commands them, he shows that
they please him. If, then, it is God who makes this command,
and who knows not how to appoint anything better, I will
never improve upon it."
In this manner we would have had godly children properly 1 14
taught and reared in true blessedness, who A^ould have re-
mained at home in the service of their parents and in obe-
Hience to them, causing them much pleasure and joy. And
vet God's commandment was not thus honored, but was neg-
lected and allowed to pass out of sight, so that a child could
Partl the ten commandments. 407
not lay it to heart, and meanwhile gaped in ignorait aston-
ishment at our devices, and never acknowledged God's
authority.
Let us therefore, at length, learn, for God's sake, that pla- 1 1 s
cing all other things out of sight, our youths look first to this
^Qg commandment, if they wish to serve God with truly good
works, viz. that they do what is pleasing to their fathers
and mothers, or to those to whom they may be subject in their
stead. For every child that knows and does this has, in the
first place, this great consolation in his heart, that he can joy-
fully exult and say (in spite of and against all who are occu-
pied with works of their own device) : *' Behold this work is
well pleasing to my God in heaven, that I know for certain."
Let them all come together with their many great, distressing ii6
and difficult works and make their boast ; we will see whether
they can show one that is greater and nobler than obedience to
parents, to whom God has appointed and commanded obedience
next to his own majesty ; so that if God's Word and will are
accomplished, nothing shall be esteemed higher than the will
and word of parents ; yet see that we abide in obedience to
God and violate not the former commandments.
Therefore you should be heartily glad and thank God that 1 1 7
he has chosen you and made you w^orthy to do a work so
precious and acceptable to him. Only see that you esteem it
great and precious, although it be regarded as the most humble
and despised, not on account of our worthiness, but because it
is comprehended and established in the jewel and sanctuary,
namely the Word and commandment of God. Oh how gladly 118
might all Carthusians, monks and nuns pay a high price for
this jewel, if in all their ecclesiastical establishments and in-
stitutions they could bring a single work into God's presence
done by virtue of his commandment, and be able before his
face to say with joyful heart : " Now I know that this work
is well pleasing to thee." What will become of these poor
wretched persons when, in the sight of God and all the world,
contrasted with a little child who has lived according to this
commandment, they shall blush with shame, and shall be
obliged to confess that with their whole life they are not
worthy to give it a drink of w^ater? But it serves them right 119
in return for their Satanic perversion in treading God's com-
mandment under foot, that they torment themselves with
works of their own device, and in addition have scorn and
loss for their reward.
Should not the heart therefore leap and melt for joy if it 1 2c
may go to work and do what is commanded, so that it can say :
jQg Lo, this is better than all holiness of the Carthusians,
even though they kill themselves fasting and praying
408 THE LARGE CATECHISM.
without ceasing, upon their knees ? For you have kve a sure
test and a divine testimony that he has commanded this, but
concerning the other not a word. But this is the calamity and
8ad blindness of the world, viz. that no one believes it, since
the devil has so deceived us with false holiness and the out-
ward speciousness of our own works.
Therefore I would be very glad (I say again) if men would 121
open their eyes and ears, and take this to heart, in order that
we may not be again led astray from the pure Word of God to
the lying vanities of the devil. Thus also matters would be
in a good condition ; so that parents would have more joy,
love, friendship and concord in their houses ; thus the children
could captivate their parents' hearts. When they are obsti- 122
uate, on the other hand, and will not do what they ought until
a rod is laid upon their back, they offend both God and their
parents, so that they deprive themselves of this treasure and
joy of conscience, and lay up for themselves only misfortune.
Therefore, as every one complains, the course of the world now 123
is such that both young and old are altogether dissolute and
beyond control, have no modesty nor sense of honor, do noth-
ing good except as they are driven to it by blows, and perpe-
trate what wrong and detraction they can behind each other's
back ; therefore God also punishes them, that they sink into all
kind of indecency and misery. Thus the parents commonly are 124
themselves stupid and ignorant ; one fool begets [teaches] an-
other, and as they have lived, so live their children after them.
This now should be the first and most important considera- 125
tion (I say) to urge us to the observance of this commandment ;
on which account, even if we had no father and mother, we
ought to wish that God would set up wood and stone before
us, that we might call them father and mother. How much
more, since he has given us living parents, should we rejoice
to show them honor and obedience, because we know it is so
highly pleasing to the Divine Majesty and to all angels, and
vexes all devils, and is besides the highest work which we can
do, after the sublime divine worship comprehended in the pre-
vious commandments; so that giving of alms and every other 126
410 S^^^ work toward our neighbor are not equal to this ! For
God has assigned this estate the highest place, yea in his
own stead, upon earth. This will and pleasure of God ought
to be sufficient to cause and induce us to do what we can with
good will and pleasure.
Besides this, it is our duty before the world to be grateful 127
for benefits and every good which we have of parents. But 128
in this again the devil rules in the world, so that the children
forget their parents, as we all forget God, and no one considers
now God pourishes, protects and defends us, and bestows so
pakti. the ten commandments. 409
great good on body and soul : especially if an evil hour come
we are offended and murmur with impatience, and all good
which we have all our life received is as if it never had been.
Just so also we do with our parents, and there is no child that
understands and considers this, except it be enlightened and
led thereto by the Holy Ghost.
God knows very well this perverseness of the world; there- 129
fore he admonishes and urges by commandments that every
one consider what parents have done for him, and he will
find that he owes to them body and life, as well as sustenance,
support and rearing, since otherwise he would have perished a
hundred times in his own filth. Therefore it is a true and 130
good saying of old and wise men : Deo, parentibus et magistris
non potest satis gratus rependi, that is, to God, to parents and
to teachers we can never render sufficient gratitude and com-
pensation. He that regards and considers this will indeed
without compulsion do all honor to his parents, and cherish
them as those through whom God has done him all good.
Besides all this, it should be a great inducement to influ- 131
once us the more to obedience to this commandment, that God
adds to the same a temporal promise and says : " TTiat thy days
may be long upon the land which the Lord thy God giveth thee/'
M^H Here we can see how much God is in earnest in respect 132
to this commandment, inasmuch as he not only declares
that it is well pleasing to him, and how much joy and delight
he has therein ; but also that it shall be for our prosperity and
promote our highest good ; so that we may have a pleasant and
agreeable life, furnished with every good thing. Therefore 133
also St. Paul indicates the same and highly rejoices in it, when
he says (Eph. 6:2, 3) : This " is the first commandment with
promise, that it may be well with thee and thou mayest live long
on the earth" For although the rest also include their prom-
ises, yet in none is it so plainly and explicitly stated.
Here then thou hast the fruit and the reward, viz. that who- 134
ever observes this commandment shall have good days, happi-
ness and prosperity ; and on the other hand, also, the punish-
ment, that whoever is disobedient shall the sooner perish, and
never enjoy life. For to have long life in the sense of the
Scriptures is not only to become old, but to have everything
which belongs to long life, as, namely, health, wife and child,
support, peace, good government, etc., without which this life
can neither be enjoyed in cheerfulness nor long endure. If, 13s
therefore, thou wilt not obey father and mother and submit
to discipline, then obey the inquisitor ; if thou wilt not obey
him, then submit to the executioner, ?'. e. death [death the all-
subduer, the teacher of wicked children]. For in regard to 136
this God is determined : Either if you obey him, rendering
62
110 THE LAEGE CATECHISM.
love and service, he will grant you exceeding great recompense
with all good, or if you oifend him he will send upon you
death and the torturer.
Whence come so many criminals that must daily be hanged, 13}
beheaded, broken upon the wheel, but from disobedience [to
parents], because they will not submit to discipline in good
part? and the result is [since they are unwilling to hear the
reproof of parents given in kindness and love] that, by the
punishment of God, they bring upon themselves misfortune
and grief. For it seldom happens that such wicked people
die a natural or timely death.
«„ But the godly and obedient have this blessing, that
they live long in quietness, and see their children's chil-
dren (as said above^) to the third and fourth generation.
As experience also teaches that where there are honorable, 1 38
old families who stand well and have many children, they have
their origin in this fact, viz. that some of them were well
brought up and were regardful of their parents. So on the
other hand it is written of the wicked (Ps. 109 : 13) : " Ld his
posterity be cut off; and in the generation following let their
name be blotted outJ^ Therefore consider well how great a 139
thing in God's sight obedience is, since he so highly esteems
it, is so highly pleased with it, and rewards it so richly,
and besides is so rigid in punishing those who transgress with
respect to it.
All this I say, that it may be well impressed upon the 14c
young. For no one believes how necessary this command-
ment is, since it has not been thus esteemed and taught hither-
to under the papacy. Every one thinks they are insignificant
and easy words which he has always known, therefore men
pass this lightly by, are eagerly intent upon other matters, and
do not see or believe that God is so greatly offended if this be
disregarded, or that he esteems it a work so well pleasing and
precious if it be observed.
In connection with this commandment it is proper to speak 14
further of all kinds of obedience to persons in authority who
have to command and to govern. For all authority flows and
is propagated from the authority of parents. For where a
father is unable alone to educate his [rebellious and irritable]
child, he employs a schoolmaster^ that he may instruct it ; if
he be too weak, he obtains the assistance of his friends and
neighbors; if he depart, he confers and delegates his authority
and government to others who are appointed for the purpose.
» See above, |g 39, 40, p. 392.
' The magistratum of Miiller's Latin is probably a typographical error
PfalT, Hase, Francke have magistrum.
pabti. the ten commandments. 41 1
Likewise he must have domestics, man-servants and maid-ser- 14a
vants, under him for the management of the household, so that
«q all whom we call masters are in the place of parents and
must derive their power and authority to govern from
them. Hence also they are all called fathers in the Scriptures,
as those who in their government perform the functions of the
office of a father, and should have a paternal heart toward
their subordinates. As also from antiquity the Romans and
other nations called the masters and mistresses of the house-
hold patres et matres familice, that is housefathers and house-
mothers. So also they called their national rulers and chiefs
patres patricB, that is fathers of the country, for a great shame
to us who would be Christians that we do not call them so,
or, at least, do not esteem and honor them as such.
What a child owes to father and mother the same owe all 143
who are embraced in the household. Therefore man-servants
and maid-servants should be careful not only to be obedient to
their masters and mistresses, but also tc honor them as their
own fathers and mothers, and to do everything which they
know is expected of them, not from compulsion and with re-
luctance, but with pleasure and joy for the cause just mentioned,
namely, that it is God's command and is pleasing to him
above all other works. Therefore they ought rather to pay 144
wages in addition and be glad that they may obtain masters and
mistresses, to have such joyful consciences and to know how
they may do truly golden works ; a matter which has hitherto
been neglected, and despised, when instead everybody ran, in the
deviPs name, into convents or pilgrimages and for indulgences,
with loss [of time and money] and with an evil conscience.
If indeed this truth could be impressed upon the poor peo- 145
pie, a servant-girl would leap and thank and praise God, and
with her menial work for which she receives support and
wages she would acquire such a treasure as all that are es-
teemed the greatest saints have not obtained. Is it not an ex-
cellent boast to know and say this, that if you perform your
daily domestic task it is better than all the ascetic life and
sanctity of monks ? And if you have the promise in addi- 146
tion that you shall fare well and prosper in all good, how can
you be more blessed or lead a holier life in regard to works ?
For in the sight of God faith alone can render holy and 147
serve him, but the works are for the service of man. Then 14?*
you have all good protection and defence in the Lord, a joyful
conscience and a gracious God besides, who will reward you a
hundredfold, so that you are even a nobleman if you be only
M^M pious and obedient. But if not, you have in the first
place only the wrath and displeasure of God, no peace of
heart, and afterwards all manner of plagues and misfortunes.
412 THE LARGE CATECHISM.
Whoever will not be influenced by this and inclined to piety 149
we leave to the hangman and to death. Therefore let every
one who allows himself to be advised remember that God is
not making sport, and know that it is God who speaks with
you and demands obedience. If you obey him you are his
dear child, but if you despise this commandment, then take
shame, calamity and grief for your reward.
The same also is to be said of obedience to civil govern- 150
ment, which (as we have said) is embraced in the estate of
fatherhood and extends farthest of all relations. For here
the father is not one of a single family, but of as many people
as he has tenants, citizens or subjects. For God through them,
as through our parents, gives to us support, estate, protection
and security. Therefore since they bear such name and title
with all honor as their highest dignity, it is our duty to honor
tliem and to esteem them great as the greatest treasure and the
most precious jewel upon earth.
He, now, who is obedient here, is willing and ready to serve, 151
and cheerfully does all that pertains to honor, knows that he
is pleasing God and will receive joy and happiness for his re-
ward. If he will not do it in love, but despises and resists
authority or rebels, let him know on the other hand also that
he shall have no favor or blessing, and where he thinks to
gain a florin thereby, he will elsewhere lose ten times as much,
or become a victim to the hangman, perish by war, pestilence
and famine, or experience no good in his children, and be
obliged to suffer injury, injustice and violence at the hands of
his servants, neighbors or strangers and tyrants ; so that what
we seek and deserve comes upon us as our reward.
M^f. If we would only once give it fair consideration that 152
such works are pleasing to God and have so rich a reward,
we would be established in possession of purely superabundant
good and would have what our heart desires. But because
the word and command of God are so lightly esteemed, as
though some vagabond had spoken it, let us see therefore
whether you are the man to oppose him. How difficult it
will be for him to recompense you! Therefore it is better 153
for you to live thus with the divine favor, peace and happi-
ness than with displeasure and misfortune. Why, think you, 154
is the world now so full of unfaithfulness, disgrace, calamity
and murder, but that every one desires to be his own master
and subject to no authority, to care nothing for any one, and do
what pleases him? Therefore God punishes one knave by
means of another, so that when you defraud and despise your
master, another comes and deals the same with you, yea in
your household you must suffer ten times more from wife,
child or servants.
paktl the ten commandments. 418
We feel indeed our misfortune, we murmur and complain 155
of ujfaithfulness, violence and injustice, but are unwilling to
see that we ourselves are knaves who have truly deserved this
punishment, and yet are not thereby reformed. We do not
really desire the divine favor and happiness, therefore it is but
fair that we have misfortune without mercy. There must 156
somewhere upon earth be still some godly people that God
yet allows us so much good ! On our own account we should
have neither a farthing in the house nor a stalk of straw in
the field. All this I have been obliged to urge with so many 157
words, in hope that some one may take it to heart, that we
may be relieved of the blindness and misery in which we have
lain so long, and may truly understand the Word and will of
God. and earnestly accept it. For therein we would learn how
we could have joy, happiness, and salvation, both temporal
and eternal, in abundance.
M^n Thus we have two kinds of fathers presented in this 158
commandment, fathers in blood and fathers in office, or
those to whom belongs the care of the family, and those to
whom belongs the care of the nation. Besides these they are
yet spiritual fathers ; not like those in the Papacy, who have
indeed caused ^hemseves be so designated, but have not per-
formed the functions of the paternal office. For those only
are to be '^alled spiritual fathers who govern and guide us by
the Word of God. Of this name St. Paul boasts (1 Cor. 4:15),
where he says : " In Christ Jesus I have begotten you through
the Gospel." Because they are fathers indeed they are entitled 159
to honor above all others. But they are regarded of the least 160
importance : for the only honor the world has to confer upon
them is to drive them out of the country and to grudge them
a piece of ^read, and in short they must be (as says St. Paul,
1 Cor. 4 : 13) " as the filth of the world and the offscouring
of all things.'*
Yet there is need that this also be urged upon the populace, 161
that those who would be Christians are under obligation in the
sight of God to esteem them worthy of double honor who min-
ister to their souls, that they deal well with them and provide
for them. For that, God wishes to give you additional bless-
ing and will not let you come to want. But in this every one 162
withholds and makes objections, and all are afraid that they
will perish from bodily want, and therefore cannot now sup-
port a respectable preacher, where formerly they filled ten
gormandizers. In this we also deserve that God deprive us 163
of his Word and blessing, and again allow preachers of lies
to arise to lead us to the devil, and in addition to drain our
sweat and blood.
But those who keep in sight God's will and commandment 164
414 THE LARGE CATECHISM.
have the promise that everything which they bestow upon
temporal and spiritual fathers, and whatever they do to honor
them, shall be richly recompensed to them, so that they shall
have not only bread, clothing and money for a year or two, but
lc»ng life, support and peace, and shall be eternally rich and
blessed. Therefore only do what is your duty, and let God 165
41- take care how he shall support you and provide you
with abundance. Since he has promised it, and has never
yet lied, he will not be found lying to you in this.
This ought indeed to encourage us, and give us hearts that 166
would melt in pleasure and love toward those to whom we owe
this honor, so that we would raise our hands and joyfully
thank God who has given us such promises, induced by which
we ought to run to the ends of the world [to the remotest
parts of India]. For although the whole world should com-
bine, it could not add an hour to our life or give us a single
grain from the earth. But God wishes to give you all exceed-
ing abundantly according to your heart's desire. He who
despises and regards this is not worthy ever to hear a word of
God. This is indeed superfluous to say to those who come
under the instruction of this commandment.
In addition, it would not be amiss to preach to the parents, 167
and such as bear their office, as to how they should deport
themselves toward those who are committed to them for their
government. For although this is not expressed in the Ten
Commandments, it is nevertheless abundantly enjoined in
many places in the Scriptures. And God desires to have it
embraced in this commandment when he speaks of father and
mother. For he does not wish to have in this office and gov- 168
ernment knaves and tyrants ; nor does he assign to them this
honor, viz. power and authority to govern, and to allow them-
selves to be worshipped ; but they should consider that they
are under obligations of obedience to God ; and that first of
all they are earnestly and faithfully to discharge the duties of
their office, not only to support and provide for the bodily ne-
cessities of their children, servants, subjects, etc., but especially
to train them to the honor and praise of God. Therefore do 169
not think that this is appointed for thy pleasure and arbitrary
will ; but that it is a strict command and institution of God,
to whom also thou must give account of the matter.
But this is again a sad evil, that no one perceive* or heeds 17c
this, and all live on as though God gave us children for our
pleasure or amusement, and servants that we should employ
M^r. them like a cow or ass, only for work, or as though all we
had to do with our subjects were only to gratify our wan-
tonness, without any concern on our part as to what they learn
or how they live; and no one is willing to see that this is the 17 j
I
Part I. THE TEN COMMANDMENTS. 41 £
command of the Supreme Majesty, who will most strictly call
us to an account and punish for it ; noi that there is so great
need to be so intensely anxious about Ihe young. For if we 171.
wish to have proper and excellent persons both for civil and
ecclesiastical government, we must spare no diligence, time or
cost in teaching and educating our children, that they may
serve God and the world, and we must not think only how
we may amass money and possessions for them. For God can 173
indeed without us support and make them rich, as he daily
does. But for this purpose he has given us children, and has
commanded us to train and govern them according to his will,
else he would have no need of father and mother. Let every 174
one know, therefore, that above all things it is his duty, or oth-
erwise he will lose the divine favor, to bring up his children in
the fear and knowledge of God ; and, if they have talents, to
give them also opportunity to learn and study, that they may
be able to avail themselves of that for which there is need [to
have them instructed and trained in a liberal education, that
men may be able to have their aid in government and in what-
ever is necessary].
If that were done God would also richly bless us and give 175
us grace, that there would be men trained by whom land and
people would be reformed, and likewise well-educated citizens,
chaste and domestic wives, who afterwards would continue to
rear godly children and servants. Here think what deadly 176
injury you are doing if you be negligent and fail to bring up
your child to usefulness and piety, and how you bring upon
yourself all sin and wrath, meriting hell even in your dealings
with your own children, even though you be otherwise ever so
pious and holy. And because this is disregarded, God so fear- 177
fully punishes the world that there is no discipline, govern-
ment or peace, of which we all complain, but do not see that it
is our fault, for as we train them we have spoiled and dis-
obedient children and subjects. Let this be sufficient exhorta- 178
tion ; for to amplify this belongs to another time.
419 The Fifth Commandment.
Thou shall not kill, 179
We have now completed the discussion of both spiritual and i8c
temporal government, that is, divine and paternal authority
and obedience, But here we go forth from our own house
to our neighbor's, to learn how we should live with respect to
one another, every one for himself toward his neighbor. There-
fore God and government are not included in this command-
ment, nor the power which they have to kill. For God hasj8<
delegated his authority to governments to punish evil-doers
416 THE LARGE CATECHISM.
instead of parents, who aforetime (as we read in Moses) were
required to bring their children to judgment and sentence
them to death. Therefore this prohibition pertains to indi-
viduals and not to government.
This commandment is now easy enough, and is often treated, i8j
because we hear it annually in the Gospel of St. Matthew
(6 : 21 sqq), where Christ himself explains and sums it up —
namely, that we must not kill, either with hand, heart, mouth,
signs, gestures, help or counsel. Therefore it is forbidden to
every one to be angry, except those (as we said) who are in
the place of God, that is, parents and government. For it is
pr( per for God, and for every one who stands in his stead, to
be angry, to reprove and punish, even on account of those who
transgress this and the other commandments.
But the cause and need of this commandment is that God 183
well knows that the world is evil, and that this life has much
unhappiness ; therefore he has placed this and the other com-
mandments between the good and the wicked. As now there are
Qany temptations against all the commandments, so the temp-
tation in respect to this is that we must live among many peo-
ple who do us wrong, that we have cause to be hostile to them.
As when your neighbor sees that you have better posses- 184
eions from property, and more happiness [a larger family and
more fertile fields] from God, than he, he is offended, envies
you, and speaks no good of you.
Mnn Thus by the devil's incitement you will have many
enemies who cannot bear to see you have any good, either
bodily or spiritual. When we see them it is natural for our
hearts in their turn to rage and bleed and take vengeance.
Thus there arise cursing and blows, from which follow finally
misery and murder. Therefore God like a kind father an- 185
ticipates, interposes and wishes to have all quarrels settled,
that no misfortune come of them, nor one destroy another.
And in fine he would hereby defend, liberate and keep in
peace every one against all the crime and violence of every
one else ; and has, as it were, placed this commandment as a
wall, fortress and refuge about our neighbor, that we do him
no bodily harm or injury.
Thus this commandment insists upon it that no one offend iSi
his neighbor on account of any injury, even though he have
fully deserved it. For where murder is forbidden, all cause
also is forbidden whence murder may originate. For many
a one, although he does not kill, yet curses and makes impre-
cations, which if fulfilled with respect to any one, he would
not live long. Since this inheres in every one by nature, and 187
is a matter of ordinary experience, that no one is willing to
Buffer at the hands of another, God wishes to remove the
•
pabtI. the ten commandments. 417
root and source by which the heart is embittered against our
neighbor, and to accustom us ever to keep in view this com-
mandment, always as in a mirror to contemplate ourselves in
it, to regard the will of God, and with hearty confidence and
invocation of his name to commend to him the wrong which
we suffer ; and thus let our enemies rage and be angry, doing
what they can. Thus we may learn to calm our wrath, and to
have a patient, gentle heart, especially toward those who give
us cause to be angry, i. e. our enemies.
Therefore the entire sum of this commandment is to be im- i88
pressed upon the simple-minded most explicitly, viz. What is
the meaning of not to kill f In the first place, that we hurt
no one with our hand or deed. Then that we do not employ
our tongue to instigate or counsel thereto. Further, that we
neither use nor assent to any kind of means or methods
whereby any one may be injured. And finally that the heart
be not ill-disposed toward any one, nor from anger and hatred
^n\ wish him ill, so that body and soul may be innocent in
respect to every one, but especially in respect to those who
wish you evil or actually commit such against you. For to do
evil to one who wishes and does you good is not human, but
diabolical.
Secondly, it is to be observed that not only he who does evil 189
to his neighbor is guilty of violating this commandment, but
he also who can do him good, anticipate, prevent, defend and
save him, so that no bodily evil or harm happen to him, and
yet does it not. If, therefore, you send away one that is 19a
naked when you could clothe him, you have caused him to
freeze ; if you see one suffer hunger and do not give him food,
you have caused him to starve. So also if you see any one
innocently sentenced to death or in like distress, and do not
save him, although you know ways and means to do so, you
have killed him. And it will not avail to make the pretext
that you did not afford any help, counsel or aid thereto, for
you have withheld your love from him and deprived him of
the benefit whereby his life would have been saved.
Therefore God also properly calls all those murderers who 19^
do not afford counsel and help in distress and danger of body
and life, and will pass a most terrible sentence upon them in
the last day, as Christ himself has announced, as he shall say
(Matt. 25 : 42 sq.) : '' I was an hungered and ye gave me no
meat ; I was thirsty and ye gave me no drink ; I was a stran-
ger and ye took me not in: naked, and ye clothed me not;
sick and in prison, and ye visited me not.'^ That is : You
would have suffered me and mine to die of hunger, thirst and
ix)ld, would have suffered the wild beasts to tear us to pieces
or left us to decay in prison or perish in distress. What else igi
53
418 THE LARGE CATECHISM.
is that but to reproach them as murderers and bloodhounds?
For although you have not actually done all this, you have
nevertheless, so far as you were concerned, suifered him to
perish in misfortune.
It is just as if I saw some one struggling in deep water or
one fallen in the fire, and could extend to him the hand to save
him and pull him out, and yet refused to do it. Would I not
422 appear even in the eyes of the world a murderer and a
criminal? Therefore it is God's ultimate purpose that 19
we suffer harm to befall no man, but show to every one love
and all good ; and (as we have said) this has especial reference
to our enemies. For to do good to our friends is but a miser- 194
able heathen virtue, as Christ declares it (Matt. 5 : 46).
Thus we again have the Word of God whereby he would en- 195
courage and urge us to truly noble and sublime works, as gentle-
ness, patience, and, in short, love and kindness to our enemies,
and would ever remind us to reflect upon the First Command-
ment, that he is our God, i. e. that he will help, assist and protect
us, that thus he may extinguish the desire of revenge in us.
This we ought to practise and inculcate, and we would have 196
an abundance of good works to do. But this would not be 197
preaching to the benefit of the monks ; it would be greatly to
the detriment of the ecclesiastical estate, and an infringement
upon the sanctity of Carthusians, and would even forbid their
good works and clear the convents. For in this wise the
state of common Christians would be considered as high, and
even higher, and everybody would see how they mock and
delude the world with a false, hypocritical appearance of holi-
ness, because they disregard this commandment like the others,
and esteem them unnecessary, as though they were not com-
mandments, but mere advice ; and besides, they have shame-
lessly proclaimed and boasted of their hypocritical estate and
works as the most perfect life ; for, in order that they might
lead a pleasant, easy life, without the cross and without pa-
tience, they also have resorted to their cloisters, so that they
might not be obliged to suffer wrong from any one or to do
him any good.
But know now that these are the truly holy and godly 198
works, in which, with all the angels, he rejoices, in compar-
ison with which all human holiness is but filth and stench,
and deserves only wrath and damnation.
423 The Sixth Commandment.
Thou shalt not commit adultery, 199
The commandments that follow are easily understood from 200
the explanation of the preceding; for they are all to the effect
Part I. THE TEN COMMANDMENTS. 419
that we be careful to avoid doing any kind of injury to our
neighbor. But they are arranged in very precise order. In
the first place, they treat of his person. Then we proceed to
the person nearest him, or the possession nearest his body,
namely his wife, who is one flesh and blood with him ; so that
we cannot inflict a higher injury upon our neighbor in any
good that is his. Therefore it is explicitly forbidden here
to bring any disgrace upon him in respect to his wife. He 201
expressly mentions adultery, because among the Jews it was
a command and appointment that every one must be married.
Therefore also the young were early married, so that the
state of celibacy was held in small esteem, neither were pub-
lic prostitution and lewdness tolerated as now. Therefore
adultery was the most common form of unchastity among
them.
But because there is among us such a shameful mixture and 202
the very dregs of all kinds of vice and lewdness, this com-
mandment is also directed against all manner of impurity,
whatever it may be called ; and not only is the external act
forbidden, but every kind of cause, incitement and means, so
that the heart, the lips and the whole body may be chaste and
afford no opportunity, help, or persuasion for impurity. And 203
not only this, but that we also defend, protect and rescue
wherever there is danger and need ; and give help and counsel,
so as to maintain our neighbor's honor. For wherever you 204
allow such a thing when you could prevent it, or connive at it
as if it did not concern you, you are as truly guilty as the one
perpetrating the deed. Thus it is required, in short, that 205
every one both live chastely himself and help his neighbor
do the same. Thus God by this commandment wishes to sur-
round and protect as if with bars every wife and husband,
that no one injure, harm or touch them.
AOA But since this commandment is directed to the state of 206
matrimony and gives occasion to speak of the same, you
may well mark and understand, first, how highly God honors
and extols this estate, inasmuch as by his commandment he both
sanctions and guards it. He has already sanctioned it above
in the Fourth Commandment: '^ Honor thy father and thy
mother ;'' but here he has (as we said) guarded and protected
it. Therefore he also wishes us to honor it, and to maintain 207
and use it as a truly divine and blessed estate ; because in the
first place he has instituted it above all others, and therefore
created man and woman (as is evident) not for lewdness, but
to live in the married relation, be faithful, beget children, and
nourish and train them to the glory of God.
Therefore God has also most richly blessed this estate above 20^
^ others : «n^ in addition has applied and appropriated every
420 THE LAEGE CATECHISM.
tiling in the world to it, that this estate may indeed be richly
provided for. Married life is therefore no subject for jest or
idle inquisitiveness ; but it is an excellent tiling, and one con-
cerning which the earnestness of God is occupied. For it is
of the highest importance to him that to fight against wicke<l-
ness and the devil men be raised up who may serve the world
and promote the knowledge of himself, godly living and all
virtues.
Therefore I have always taught that this estate be not de- 209
spised nor held in disrepute, as is done by the blind world
and our false spiritual guides ; but that it be regarded accord-
ing to God's Word, by which it is adorned and sanctified, so
that it is not only placed on an equality with other conditions
in life, but that it transcends them all, whether they be that of
emperor, prince, bishop or whatever they will. For both ec-
clesiastical and civil estates must humble themselves, and all
must be found in this estate, as we shall hear. Therefore it is 21c
not A particular estate, but at the same time the most common
and the most noble which pervades all Christendom, yea which
even extends through all the world.
-Qc In the second place, you must know that it is not 211
only an honorable but also a necessary state, solemnly
commanded by God; so that, in general, in all conditions,
man and woman, who have been created for it, shall be found
in this estate ; yet with some exceptions (although few) whom
God has especially exempted, because they are not fit for the
married estate, or who by high supernatural gifts can main-
tain chastity without this estate. For where nature has its 212
course, as it is implanted by God, it is not possible to maintain
chastity without marriage. For flesh and blood remain flesh
and blood, and the natural inclination and excitement have
their course without let or hindrance, as the observation and
experience of all testify. That, therefore, it may be the more
easy in some degree to avoid unchastity, God has commanded
the estate of matrimony, that every one may have his proper
portion, and be satisfied therewith ; although God's grace is
yet necessary that the heart also may be pure.
From this you see how the popish crew, priests, monks and 213
nuns, resist God's order and commandment, inasmuch as they
despise and forbid matrimony, and presume and vow to main-
tain perpetual chastity, and besides deceive the simple-minded
with lying words and appearances. For no one has so little 214
love and inclination to chastity as just those who because of
great sanctity avoid marriage, and either indulge in open and
shameless prostitution or secretly do even worse, viz. that
which is too bad to mention, as has, alas! been learned too
fully. And in short, even though they abstain from the act, 215
Part I. THE TEN COMMANDMENTS. 421
their hearts are so full of impure thoughts and evil desires
that there is a continual burning and secret suffering which
can be avoided in the married life. Therefore are all vows 216
of chastity out of the married state condemned by this com-
mandment; and free permission is granted, yea even the com-
mand is given, to all poor constrained consciences which have
been deceived by their monastic vows, to abandon the condi-
tion of unchastity and enter the married life, considering
that even if the monastic life had divine sanction, it were
nevertheless out of their power to maintain chastity, and if
they remain in that condition they must only sin more and
more against this commandment.
Mnn I speak of this now in order that the young may be so 217
instructed as to be induced to marry, and to know that it
is a blessed estate and well pleasing to God. For in this way
it might in tlie course of time again receive its proper honor,
and we should have less of the pernicious, horrible, disorderly
life which now runs riot in open prostitution and other shame-
ful vices which are the result of the disregard of married life.
Therefore it is the duty of both parents and government to see 218
to our youth, that they be brought up to discipline and re-
spectability, and when they have come to years of maturity to
have them married honorably and in the fear of God ; and he
will not fail to add his blessing and grace, that men may have
joy and happiness from the same.
From all this it can now be concluded that this command- 219
ment not only demands that every one live chastely in thought,
word and deed in his condition, that is, especially in the estate
of matrimony, but also that every one love and esteem his
wife or her husband as a gift of God. For where marital
chastity is to be maintained, man and wife must by all means
live together in love and harmony, that one may cherish the
other from the heart and with entire fidelity. For that is one
of the principal points which enkindle the love and desire of
purity ; so that where this is found, chastity will follow as a
matter of course without any command. Therefore also St. 22c
Paul so diligently exhorts husband and wife to love and honor
one another. Here you have again a precious, yea many and 221
great good works, of which you can joyfully boast, against all
ecclesiastical estates, chosen without God's Word and com-
mandment.
The Seventh Commandment.
l%ou shall not steal. 222
After our person and wife or husband, temporal property is 221
Uie nearest good. That also God wishes to have secure, and
422 THE LARGE CATECHISM.
has commanded that no one shall damage or injure his nt'^h-
bor in his possessions. For to steal is nothing else than to get 224
another's property wrongfully into our possession. This com-
prehends all kinds of advantage in all iiinds of trade to the
disadvantage of our neighbor. This is indeed such a widespread
and common crime, but so little regarded and observed, that it
^27 exceeds all measure, so that if all thieves — who neverthe-
less do not wish to be considered such — were to be hanged
to the gallows, the world would soon be desolate and would
be without both executioners and gallows. For as we have
just said to steal is not only to rob our neighbors' coffen aiid
pockets, but to be too far-reaching in the market, in all sto-es
and shops, wine- and beer-cellars, workshops, and in shori
whenever we trade or take or give money, goods or work.
As, for instance, to explain this somewhat roughly for the 221;
common mass of people, so that it may be seen how godly
we are : When a man-servant or maid-servant does not serve
faithfully, and does damage, or at least allows it to occur when
it could be prevented, or otherwise from indolence, idleness
or malice neglects the goods entrusted to him, to the opite and
vexation of master and mistress. And when this is done pur-
posely (for I do not speak of unavoidable casualties), you can
dispose of thirty, forty dollars a year, which if another had
taken secretly he would be hung by the rope. But you even
bid defiance and make your boast of it, and no one dare call
you a thief !
The same I say of mechanics, workmen and day-laborers, 226
who all follow their own will, and know not in how many
ways to take advantage of people, and yet are careless and un-
faithful in their work. All these are far worse than secret
thieves, against whom we can guard with lock and bolt, or
who, if apprehended, are treated in such a manner that they
will not do the same again. But against these no one can
guard. No one dare even look awry at them or accuse them
of theft, so that one would ten times rather lose from his
purse. For here are my neighbors, good friends, my own
servants, to whom I look for fidelity, who defraud me first of
all.
Likewise also in the market and in common trade this 227
course prevails to the greatest extent, where one openly de-
frauds another with defective goods, false measures, weights,
coins, and by taking advantage by expert arts and uncommon
transactions or dexterous inventions, in short by getting the
490 best of the bargain and wantonly oppressing and distress-
ing him. And who indeed can even recount or imagine
it all ? This is in short the most general trade and the largest 2-2^1
guild on earth, and if we regard the world through all c(mdi-
Pi^KTl. THE TEN COMMANDMENTS. 423
Hons of life it appears to be only a vast, wide stall, full of
great thieves.
Therefore they also are called judicial robbers, despoilers of 229
land and commerce, not pickpockets and sneak-thieves who
steal the ready cash, but who sit upon the bench and are
styled great noblemen, and honorable, pious citizens, and yet
rob and steal upon a good pretext.
Yes, here we might be silent about the insignificant indi- 23
vidual thieves if we would attack the great, powerful arch-
thieves that are in the company of lords and princes, who daily
plunder not only a city or two, but all Germany. Yea what
would become of the head and supreme protector of all thieves,
the holy chair at Rome, with all its retinue, which has appro-
priated the wealth of all the world, and has it in possession to
this day ?
This is, in short, the course of the world : that whoever can 231
steal and rob openly goes in freedom and security unmolested
by any one, and is yet to be honored. But the small, secret
thieves who have once reached too far must bear the shame and
punishment to keep the former in positions of honor and piety.
But let them know that in the sight of God they are the
greatest thieves, who also will punish them as they deserve and
are worthy.
Because this commandment is so far-reaching and compre- 232
hensive, as just indicated, it is necessary to present the same
with emphasis to the common people, to let them know that
these things cannot be done with impunity, but always to keep
before their eyes the wrath of God, and inculcate the same.
For this we have to preach not to Christians, but chiefly to
knaves and scoundrels, to whom it would be more fitting
for judges, jailers, and executioners to preach. Therefore 233
let every one know that it is his duty, at the risk of God's
displeasure, not only to do no injury to his neighbor, nor to de-
prive him of gain, nor to perpetrate any act of unfaithfulness
^29 or malice in any bargain or transaction of trade, but
faithfully to preserve his property for him, to secure and
promote his advantage; and this especially applies to every
one who takes money, wages and support for such service.
He now who wantonly despises this may indeed go his way 234
and escape the hangman, but he shall not escape the wrath and
punishment of God ; and when he has long practised his defi-
ance and arrogance, he shall yet remain a tramp and beggar,
and in addition have all plagues and misfortune. Now, when 235
you ought to ]3reserve the property of your master and mistress,
for which service you have your support, you go your own
way, take your wages like a thief, expect to be honored as a
nobleman, of whom there are are many that ai'e insolent to-
424 THE LARGE CATECHISM.
wards their masters and mistresses, and are unwilling to do
them a favor or service by which to protect them from loss.
But beware, and consider what you will gain, that when 236
you have your own household (to which God will help with all
misfortunes) it will be recompensed to you, and you will find
that where you have done injury or defrauded to the value of
one mite, you will have to pay thirty again.
Such shall be the lot of mechanics and laborers of whom 237
\ve hear and from whom we are obliged to suffer such intoler-
able maliciousness, as though they were noblemen in another's
possessions, and every one were obliged to give them what
they demand. Only let them continue practising their exac- 238
tions as long as they can ; but God will not forget his com-
mandment ; and he will reward them according as they have
served, and will hang them, not upon a green gallows, but
upon a dry one ; so that in all their life they shall neither
prosper nor accumulate anything. And indeed if there were 239
a well-ordered government in the land such wantonness might
be checked and prevented, as was the case in ancient times
among the Romans, when such characters were suddenly visited
in a way that others took warning.
-on No more shall others prosper who change the open, 240
free market into a carrion-pit of extortion and a den of
robbery, where the poor are daily oppressed, and who cause
new impositions and famine, every one using the market ac-
cording to his caprice in proud defiance, as though it were his
right and privilege to sell his property for as high a price as
he please, and no one had a right to say a word about it.
These we will indeed allow to pass, and let them practise their 241
exactions, extortions and avarice, but we will trust in God, who
nevertheless will so arrange it that when you have completed 242
your extortion he will pronounce his curse, and your grain in
the storehouse, your beer in the cellar, your cattle in the stalls
shall all perish, and verily where you have defrauded any one
to the amount of a florin, your entire pile shall be consumed
with rust, so that you shall in no wise enjoy it.
And indeed we see this being fulfilled daily before our eyes, 243
that no stolen or dishonestly acquired possession brings pros-
perity. How many there are who rake and scrape day and
night, and yet grow not a farthing richer ! And men, though
they gather much, are subject to so many plagues and mis-
fortunes that they cannot enjoy it or transmit it to their chil-
dren. But because no one takes notice of it, and we go on as 244
though it did not concern us, God must visit us in a different
manner and teach us the mode of his government, so that he
Imposes one taxation after another, or billets a troop of soldiers
upon us, who in one hour empty our coffers and purses, and do
Part I. THE TEN COMMANDMENTS. 426
not desist as long as we liave a farthing left ; and in addition,
by way of thanks, burn and devastate house and home, and out-
rage and kill wife and children.
And, in short, if you steal much, depend upon it that twice 245
as much will be stolen from you ; and he who with violence
and wrong robs and acquires will find one who shall deal after
^01 the same fashion with him. For God is master of this
art, that since every one robs and steals of another, he
punishes one thief by means of another. Where else should
we find enough gallows and ropes ?
Whoever is willing to be instructed can be sure that this is 246
the commandment of God, and that it must not be treated as
a jest. For although you despise us, defraud, steal and rob,
we will indeed submit, suffer and endure your haughtiness, and
according to the Lord's Prayer forgive and show pity; for we
know that the godly shall have enough, and you injure your-
self more than another.
But of this beware: When the poor man comes to you (of 247
whom there are so many now) who must buy with the penny
of his daily wages, and live upon it, and you are harsh to him,
as though every one lived by your favor, and you extort and ex-
act to the utmost amount, and besides with pride and haughti-
ness turn him off whom you ought to help with a gift, he will
go away wretched and sorrowful ; and because he can complain
to no one he will cry and call to heaven, — then beware (I say
again) as of the devil himself. For such groaning and call-
ing will be no jest, but will have a weight and emphasis that
will prove too heavy for you and all the world. For it will
reach Him who takes care of the poor sorrowful hearts, and will
not allow this injury done them to escape his vengeance. But
if you despise that cry and defy Him who hears it, then remem-
ber whom you have brought upon you. If you are successful
and prosperous you may, before all the world, call God and
me a liar.
Now we have exhorted, warned and protested enough ; he 248
who will not heed or believe it may go on until he learn this
by experience. Yet it is important to impress this upon the
young, that they may be careful not to follow the old lawless
crowd, but keep their eyes fixed upon God's commandment,
lest his wrath and punishment come upon them. Nothing 245
further belongs to us, except to instruct and reprove with
God's Word ; but to check such open wantonness there is need
432 ^^ government and princes who have eyes and voice, by
which to establish and maintain order in all manner of
trade and commerce, so that the poor be not burdened and op-
pressed or burden themselves with others' sins.
Let this suffice concerning the explanation of what is steal- 25$
54
426 THE LAEGE CATECHISM.
ing, that it be not taken too narrowly, but extend as far as we
have to do with our neighbors. And briefly, in a summary,
like the former commandments, it is herewith forbidden in the
first place to do our neighbor any injury or wrong (of what-
ever sort supposable in curtailing his possessions and property,
or preventing or hindering his enjoyment of them), or even to
consent or allow such a thing, but to interpose and prevent it.
And, on the other hand, it is commanded that we improve his 251
possessions and promote all his interests ; and, in case he suf-
fer want, that we help, communicate and lend both to friends
and foes.
Whoever now seeks and desires good works will find here 252
in abundance such as are heartily acceptable and pleasing to
God, and in addition are favored and crowned with most excel-
lent blessings, that we can be sure of a rich compensation for
all that we do for our neighbor's good and from true friend-
ship ; as King Solomon also teaches (Prov. 19:17): "He that
hath pity upon the poor lendeth unto the Lord; and that
which he hath given will he pay him again.'' Here then thou 253
hast a rich Lord who is certainly sufficient for thee, and who
will not suffer thee to want or to come short in anything ; thus
thou canst with a joyful conscience enjoy a hundred times more
than thou couldst acquire by extortion in unfaithfulness and
wrong. But whoever does not desire the blessing will find
wrath and misfortune enough.
The Eighth Commandment.
Thou shall not hear false witness, 254
Besides body, wife or husband, and temporal possessions, 255
we have yet another treasure, namely, personal honor and good
-00 report, with which we cannot dispense. For it is intoler-
able to live among men in open shame and general con-
tempt. Therefore God wishes the reputation, character and honor 256
of our neighbor to be assailed or diminished as little as his
money and possessions, that every one may stand in his integ-
rity before wife, child, servants and neighbors. And in the 257
first place we take the most manifest meaning of this command-
ment according to the words {Thou shalt not bear false witness),
as pertaining to courts of justice, where a poor innocent man is
accused and oppressed by false witnesses in order to be pun-
ished in his body, property or honor.
This appears indeed little to concern us now, but with the 258
Jews it was a common and ordinary matter. For the people
were organized under an excellent and regular government ;
and where such a government is, it is not administered with-
out cases of this sin. The cause of it is, that where judges,
Part I. THE TEN COMMANDMENTS. 427
magistrates, princes or others in authority sit in judgment, it
cannot in the course of the world be otherwise but that men
will be unwilling to give offence, will flatter and speak with
regard to favor, money, hope or friendship; and in conse-
quence a poor man and his cause must be oppressed and be
subject to wrong and punishment. And it is a common calam-
ity in the world that those who sit in judgment are seldom
godly men.
For a judge ought necessarily to be above all things a god- 255
ly man, and not only godly, but also wise, modest, yea, a
brave and fearless man. So also ought a witness to be fear-
less, but especially a godly man. For he who would judge
all matters rightly and decide them by his verdict will often
offend good friends, relatives, neighbors and the rich and pow-
erful who can greatly serve or injure him. Therefore he must
be quite blind, closing eyes and ears, neither seeing nor hear-
ing, but going straight forward in everything that comes be-
fore him, and deciding accordingly.
Therefore this commandment is given first of all that every 260
one shall help his neighbor to secure his rights, and not allow
^q^ them to be hindered or violence to be done them, but to
strictly maintain and promote them as God may grant,
whether he be judge or witness, and let it affect what it will.
And especially is a goal set up here for our jurists that they 261
use all diligence in dealing truly and uprightly with every
case, allowing right to be right, and neither perverting nor
glossing it over or keeping silent concerning it, irrespective of
money, possession, honor or power. This is one part and the
most immediate sense of this commandment respecting all that
takes place in court.
Afterwards, however, it extends much further, if we apply it 262
to spiritual jurisdiction or administration ; here it is a fact that
every one bears false witness against his neighbor. For wher-
ever there are godly preachers and Christians, they must bear
the judgment of the world, and be called heretics, apostates,
yea seditious and desperately wicked miscreants. And besides
the Word of God must be subjected to the most shameful and
virulent persecutions, blasphemies, contradictions, perversions
and false explanations and applications. But that we will let
pass ; for it is the way of the blind world that she condemns
and persecutes the truth and the children of God, and yet es-
teems it no sin.
In the third place, what concerns us all, this commandment 763
forbids all sins of the tongue whereby we can injure or molest
our neighbor. For to bear false witness is nothing else but a
work of the tongue. Whatever therefore is done with the
tongue against a fellow-man is hereby forbidden by God;
428 THE LARGE CATECHISM.
whether it be false preachers witli their doctriue and blas-
phemy, false judges and witnesses with their unjust verdicts, or
outside of court by lying and evil-speaking. Here belongs 264
particularly the detestable vice of gossip and slander, with
which the devil instigates us, and of which there is much to
be said. For it is a common evil plague that every one pre-
fers hearing evil to hearing good of his neighbor; and al-
though we ourselves are ever so bad, we cannot suffer that any
one should say anything bad about us, but every one would
much rather that all tiie world should speak of him in terms of
gold ; and yet we cannot bear that only the best be said of others.
4^oc Therefore, to avoid this vice we should consider that 265
no one is allowed publicly to judge and reprove his neigh-
bor, although he may see him sin, unless he have a command
to judge and to reprove. For there is a great difference be- 266
tween these two things, viz. judging sin and knowing it.
You may indeed know it, but you are not to judge it. I can
indeed see and hear that my neighbor sins, but I have no com-
mand to report it to others. If therefore I rush on, judging
and passing sentence, I fall into a sin which is greater than
his. But if you know it, change your ears into a grave and
cover it, until you are appointed as judge and to punish by
virtue of your office.
Those are called slanderers who are not content with know- 267
ing a thing, but proceed to exercise judgment, and when they
know a slight offence of another, carry it into every corner,
and are gratified that they can stir up another's baseness, as
swine roll themselves in the dirt and root in it with the snout.
It is nothing else than meddling with the office and judgment 268
of God, and pronouncing sentence and punishment with the
most severe verdict. For no judge can punish to a higher de-
gree nor go further than to say : " He is a thief, a murderer,
a traitor," etc. Therefore, whoever presumes to say the same
of his neighbor goes just as far as the emperor and all govern-
ments. For although you do not wield the sword, you employ
your poisonous tongue to the shame and hurt of your neighbor.
God therefore forbids that any one speak evil of another 269
although he be guilty, and the former know it right well ;
much less if he do not know it, and have it only from hear-
say. But you answer: Shall I not say it if it be the truth? 27c
Answer : Why do you not make accusation to a regular judge ?
Yes. But I cannot prove it publicly, and thus I might be
silenced and turned away in a harsh manner [incur the pen-
alty of a false accusation]. Ah ! here's the rub.^ If you
* Lit.: "Ah, indeed do you smell the roa,st?" Latin quotes from Ter
rence, Andria : Hn ? illce lacrymce.
Part I. THE TEN COMMANDMENTS. 429
do not venture to stand before the proper autliorities with
-q« your charges, then hold your tongue. But if you know
it, know it for yourself and not for another. For if you
repeat it, although it be true, you will appear as a liar, because
you cannot prove it, and you are besides acting wickedly. For
we ought never to deprive any one of his honor or good name
unless he be publicly condemned.
Everything, therefore, which cannot be properly proved is 271
false witness.
Therefore what is not made public by sufficient proof no 272
one shall make public or declare for truth : and in short,
whatever is secret should be kept secret or secretly reproved,
as we shall hear. Therefore, if you encounter an evil tongue 273
which betrays and slanders another, contradict such a one to
his face, that he may blush ; thus many a one will keep silence
who else would bring some poor man into bad repute, from
which he would not easily extricate himself. For honor and
a good name are easily tarnished, but not easily restored.
Thus you see, in short, it is forbidden to speak any evil of 274
our neighbor, and yet the civil government, preachers, father
and mother are excepted, that this commandment may be so
understood that evil be not unreproved. Just therefore as,
according to the Fifth Commandment, no one is to be injured
in body, and yet the executioner is excepted, who, by virtue
of his office, does his neighbor no good, but only evil and harm,
and nevertheless does not sin against God's commandment, be-
cause God has, on his own account instituted that office ; for
he has reserved punishment for his own good pleasure, as he
has threatened in the First Commandment, — just so also, al-
though no one has a right in his own ])erson to judge and con-
demn another, yet if they to whose office it belongs refuse to
do it, they sin as well as he who should do so without such
office. For here necessity requires one to speak of the evil, to 275
make accusation, to investigate and testify ; and it is not differ-
nt from the case of a physician who is sometimes compelled
o handle and examine a patient in parts otherwise not to be
examined. Just so governments, father and mother, brothers
^0.7 and sisters, and other good friends, are under obligation
to each other to reprove evil wherever it is needful and
profitable.
But the true way in this matter would be to observe the 276
order according to the Gos])el (St. Matt. 18 : 15), where Christ
says: ^^ If thy brother shall trespass against thee, go and tell him
his fault between thee and him alone J^ Here you have a pre-
cious and excellent doctrine whereby to govern well the tongue,
which is to be carefully observed against this abuse. Let this,
then, be your rule, that you do not too readily speak evil of
430 THE LAKGE CATECHISM.
your neighbor to others; but admonish him privately that he
may amend. Likewise, also, if some one report to you what
this or that one has done, teach him also, if he have seen it
himself, to go and admonish him ; but if not, let him keep
silent.
The same you can learn also from the daily government of 277
the household. For when the master of the house sees that
the servant does not do what he ought, he himself takes him
to account. But if he were so foolish as to let the servant sit
at home, and went on the streets to complain of him to his
neighbors, he would no doubt be told : " You fool ! what does
that concern us ? go and tell him himself." See, that would be 278
acting quite brotherly, so that the evil would be stayed, and
your neighbor's honor would be maintained. As Christ also
says in the same place i ^^ If he hear thee, thou hast gained thy
brother." Then you have done a good work; for do you
think it is a little matter to gain a brother ? Let all monks
and holy orders step forth, with all their works melted to-
gether into one mass, and see if they can boast that they have
"gained a brother."
Further, Christ teaches: "But if he will not hear thee^ then 27^
take with thee one or two more, that in the mouth of two or tlwee
witnesses every word may he established." So he whom it con-
^00 cerns is always to be treated with personally, and not to
be spoken of without his knowledge. But if that do 280
not avail, then bring it before the public, whether before the
civil or the ecclesiastical tribunal. For then you do not
stand alone, but you have those witnesses with you by whom
you can convict the guilty one, relying on whom the judge can
pronounce sentence of punishment. This is the right and reg-
ular course for checking and reforming a wicked person. But 281
if we only gossip about another in all corners, and stir up his
baseness, no one will be reformed, and afterwards when we
are to stand up and bear witness we deny having said so.
Therefore it would be well for such tongues that their delight 282
in thus talking were severely punished, so that others would
profit by the example. If you were acting for your neighbor's 283
reformation or from love of the truth, you would not act in
an underhanded way and shun the day and the light.
All this refers to secret sins. But where the sin is public, 284
so that the judge and everybody know it, you can, without
any sin, avoid him and let him go, because he has brought
himself to shame, and also you may publicly testify against him.
For when a matter is public in tiie light of day, there can be
no slander or false judgment or witness. As we now reprove
the Pope with his doctrine, which is publit3ly set forth in books
and proclaimed in all the world. For where the sin is public,
PabtI. the ten commandments. 431
the reproof also must be public, that every one may learn to
guard against it.
Thus we have now the sum and general understanding of 285
this commandment, viz. that no one do any injury with the
tongue to his neighbor, whether friend or foe ; nor speak evil
of him, whether it be true or false, unless it be done by com-
mandment or for his reformation ; but that every one employ
his tongue to say the l3est of every one else, to cover his neigh-
bor's sins and infirmities, excusing him, apologizing for him
and adorning him with due honor. The chief consideration is 2S6
^oq what Christ indicates in the Gospel, in which he compre-
hends all commandments respecting our neighbor (Matt.
7:12); " Whatsoever ye would that men should do to you, do ye
even so to them"
Even nature teaches the same thing in our own bodies, as 287
St. Paul says (1 Cor. 12: 22): "Much more, those members
of the body which seem to be more feeble are necessary : and
those members of the body which we think to be less honor-
able, upon these we bestow more abundant honor; and our
uncomely parts have more abundant comeliness.'' No one
covers face, eyes, nose and mouth. For they, as in themselves
the most honorable members which we have, do not require it.
But the most infirm members, of which we are ashamed, we
cover with all diligence, yea, hands, eyes and the whole body
must help to cover and conceal them. Thus also should we 288
among ourselves adorn to the best of our ability whatever
blemishes and infirmities we find in our neighbor, and serve
and help him to promote his honor ; and on the other hand
prevent whatever may be discreditable to him. And it is 289
especially an excellent and noble virtue for one always to put
the best construction upon all he may hear of his neighbor
(if it be not a public crime), and present it in a favorable light
against the poisonous tongues that are busy wherever they can
pry out and discover something to blame in a neighbor, and
that pervert it in the worst way ; as is especially now done
with the precious Word of God and its preachers.
There are comprehended, therefore, in this commandment 290
very many good works which please God most highly, and
bring abundant good and blessing, if only the blind world and
the false saints could recognize them as such. For there is 291
nothing on or in the entire man which can do both greater and
more extensive good or harm in spiritual and in temporal
matters than the tongue, though it is the least and feeblest
member.
432 THE LAKGE CATECHISM.
440 The Ninth and Tenth Commandments.
Thou shall not covet thy neighbor's house. Thou shalt not covet 29a
thy neighbor's wife^ nor his man-servant, nor his maid-servant,
nor his ox, nor his ass, nor anything that is thy neighbor's.
These two commandments are given especially to the Jews, 293
although in part they also concern us. For they do not inter-
pret them as referring to unchastity or theft, because these are
forbidden above. They also thought that they had kept all
those when they had done or not done the external act.
Therefore God has added these two commandments in order
that it be esteemed as sin and be forbidden to desire or in any
way to aim at getting our neighbor's wife or possessions ; and 294
especially because under the Jewish government man-servants
and maid-servants were not free, as now, to serve for wages as
long as they pleased, but were their master's property, with
their body and all they liad, as cattle and other possessions.
So, too, every man had power over his wife to put her away 295
publicly by giving her a bill of divorce, and to take another.
Therefore they were in constant danger among each other that
if one took a fancy to another's wife he might take occasion
both to dismiss his own wife and to estrange the other's wife
from him, that he might obtain her under pretext of right.
That was not considered a sin nor disgrace with them ; as little
as now with hired help, when a proprietor dismisses his man-
servant or maid-servant, or takes another's servants from him
in any way.
Therefore (I say) they thus interpreted, as is right also (al- 296
though it goes farther and higher) that no one think or pur-
pose to obtain another's wife, servants, house and estate, land,
meadows, cattle, even with appearance of right or by seem-
ingly proper means, yet with injury to his neighbor. For
above, in the Seventh Commandment, the vice is forbidden,
where one appropriates to himself the possessions of others or
keeps them from his neighbor without right. But here it is
also forbidden to take anything from your neighbor, even
though you could do so honorably in the eyes of the world,
so that no one could accuse or blame you as though you had
obtained it by fraud.
^ For we are so inclined by nature that no one desires to 297
see another have as much as himself, and each one ac-
quires as much as he can, without regard to how another may
fare. And yet we all pretend to be godly, adorn ourselves 29?
most finely and conceal our rascality, resort to and invent adroit
devices and deceitful artifices (such as now are daily most ingeni- •
ously contrived) as though they were derived from justice ; yea,
we even dare to impertinently refer to it, and boast of it, and
rARTi, THE TEN COMMANDMENTS. 433
do not wish to have it called rascality, but shrewdness and
caution. In tliis jurists and rounsellors assist, who twist and 299
stretch the law as it will help their cause, irrespective of equity
or their neighbor's necessity. And, in short, whoever is the
most expert and cunning finds most help in law, as they
themselves say: The laws favor the watchful {Vigilantibus
jura subveniunt).
This last commandment therefore is given not for rogues in 300
tlie eyes of the world, but just for the most pious, who wish to
be praised and be called honest, upright people who have not
offended against the former commandments, as especially the
Jews claimed to be ; and even now for many great noblemen,
gentlemen and princes. For the other common masses belong
yet farther down, under the Seventh Commandment, as those
who do not ask how they may acquire their possessions with
honor and right.
This occurs principally in litigations, where it is the purpose 301
to get something from our neighbor and to eject him from his
possessions. As (to give examples) when people quarrel and
wrangle for a large inheritance, real estate, etc., they avail
themselves of, and resort to, whatever has the appearance of
right, so dressing and adorning everything that the law must
favor their side, and they keep possession of the property with
such title that no one can make complaint or lay claim thereto.
In like manner, if any one desire to have a castle, city, duchy, 302
or any other great thing, he practises so much financiering
through relationships and by any means he can that another
AMn is deprived of it, and it is judicially declared to be his, and
confirmed with deed and seal as acquired honestly and by
princely title.
Likewise also in common trade where one dexterously slips 303
something out of another's hand so that he must look after it,
or surprises and defrauds him in what he regards as his ad-
vantage and benefit, so that the latter cannot regain or redeem
it without injury, debt or perhaps distress; and the former
gains the half or even more ; and yet this must not be consid-
ered as acquired by fraud or stolen, but honestly bought. Here
they say : The first is the best, and every one must look to
his own interest, let another get what he can. And who can 304
be so wise as to think of all that one can get into his posses-
sion by such specious pretexts? This the world does not con-
sider wrong, and will not see that the neighbor is thereby put
to a disadvantage and must sacrifice what he cannot spare
without injury. Yet there is no one who wishes this to be
done him ; fi'om which they can easily perceive that such de-
vice and appearance are false.
Thus was ihe case formerly also with respect to wives. They 305
434 THE LAEGE CATECHISM.
were skilled in such devices that if one were pleased with an-
other woman, he himself or through others (as there were
many ways and means to be thouglit of) caused her husband
to conceive some displeasure toward her, or had her resist
him and so conduct herself that he was obliged to dismiss
her. That sort of thing undoubtedly prevailed much under
the I^aw, as also we read in the Gospel, of king Herod, that
he took his brother's wife while he was yet living, and yet
wished to be thought an honorable, pious man, as St. Mark
also testifies of him. But such an example I trust will not 30^
be found among us, because in the New Testament those who
are married are forbidden to be divorced — except in case where
one shrewdly by some stratagem takes away a rich bride from
another. But it is not a rare thing with us that one estranges
or entices away another's man-servant or maid-servant, or al-
lures them by flattering words.
MMn In whatever way such things happen we must know 307
that God does not wish that you deprive your neighbor of
anything that belongs to him, that he suffer the loss and you
gratify your avarice with it, even if you could claim it hon-
orably before the world ; for it is a secret and dastardly im-
position practised under a disguise that it may not be known.
For although you go your way as if you had done no one any
wrong, you have nevertheless injured your neighbor. And if
it be not stealing and cheating, it yet is desiring your neigh-
bor's property ; that is, aiming at possession of it, enticing it
away from him without his will, and being unwilling to see
him enjoy what God has granted him. And although the 308
judge and every one must leave you in possession of it, yet
God will not leave you therein. For he sees the deceitful
heart and the malice of the world, who wherever ye yield to
her a finger's breadth, is sure to take an ell in addition, and at
length public wrong and violence follow.
Therefore we abide by the common sense of these command- 309
ments, that in the first place we do not desire our neighbor harm,
nor even assist nor give occasion for it, but gladly leave and
gee him in the enjoyment of his own, and besides advance and
preserve for him what may be for his profit and service, as we
ehould wish to be treated. Thus these commandments are es- 3TC
pecially given against envy and miserable avarice, that God
may remove all causes and sources whence arises everything
by which we do injury to our neighbor, and therefore he ex-
presses it in plain words : Hiou shaU not covet, etc. For he
would especially have the heart pure, although we shall never
attain to that as long as we live here : so that this command-
ment, like all the rest, will constantly accuse us and show how
ungodly we are in the sight of God.
Pabtl the ten Commandments. 43d
Conclusion of the Ten Commandments.
Thus we have the Ten CommandmCLts, a compend of di-311
vine doctrine, as to what we shall do, that our whole life may
MAM be pleasing to God, and the true fountain and channel
from and in which everything must flow that is to be
considered a good work, so that outside of these Ten Com-
mandments no work or thing can be good or pleasing to God,
however great or precious it be in the eyes of the world.
Let us see now what our great saints can boast of their spir- 31a
;tual orders and their great and grievous works which they
nave invented and set up, with the omission of those of the
commandments as though they were of far too little conse-
quence or were long ago perfectly fulfilled.
I am of opinion that here any one will find his hands full, 313
and will have enough to do to observe these, viz. : meekness,
patience and love to eniemies, chastity, kindness, etc., and what
such virtues imply. But such works are not of value and
make no display in the eyes of the world ; for they are not
unusual and ambitious and restricted to particular times,
places, customs and postures, but are common, every-day do-
mestic works which one neighbor can practise toward another,
and therefore they are not of high esteem.
But the other works claim the astonished attention of men, 314
being aided by their great display, expense and magnificent
buildings, and these they so adorn that everything shines and
glitters ; they waft incense, they sing and ring bells, they light
tapers and candles, so that nothing else can be seen or heard.
For it is regarded a most precious work which no one can suf-
ficiently praise if a priest stand there in a surplice embroidered
with gilt, or a layman continue all day upon his knees in
church. But if a poor girl tend a little child, and faithfully
do what she is told, that is nothing; for else what should
monks and nuns seek in their cloisters ?
But see, is not that a shocking presumption of those despe-315
MMf- rate saints, who dare to invent a higher and better life
and condition than the Ten Commandments teach, pre-
tending (as we have said) that this is a plain life for the
common man, but that theirs is for saints and perfect ones ?
Neither do the miserable blind people see that no man can 316
achieve so much as to observe one of the Ten Commandments
as it should be, but both the Apostles' Creed and the Lord's
Prayer must help us (as we shall hear), by which we must
strive after that attainment [power and strength to keep the
commandments], and pray for it and receive it continually.
Therefore all their boasting amounts to as much as though I
436 THE LAEGE CATECHISM.
boasted that I had not a penny, but that I would confidently
undertake to pay ten florins.
All this I say and urge, to do away with the sad abuse which 317
has taken so deep root, and still cleaves to everybody, and that
men accustom themselves in all conditions upon earth to look
only here, and to be concercod with this law. For it will be
a long time before they will invent a doctrine or state equal to
these Ten Commandments ; because they are so high that no
one, b}^ mere human power, can attain to them. And who-
ever attains to them will be a heavenly, angelic man, far above
all holiness in the world. Only occupy yourself with them, 318
and try your best, apply all power and ability, and you will
find so much to do that you will neither seek nor esteem any
other work or holiness. This is sufficient for the first part of 319
the common Christian doctrine, both for teaching and exhort-
ation. Yet in conclusion we must repeat the text which be-
longs to these commandments, of which we have treated already
in connection with the First Commandment, that we may
learn how strenuously God insists upon it that we learn,
teach and practise the Ten Commandments :
" For 1 the Lord thy God am a jealous Gody visiting the in- 32c
iquity of the fathers upon the children unto the third and fourth
generation of them that hate me, and showing mercy unto thou-
sands of them, that love me and keep my commandments.^^
^g Although (as we have heard above) this appendix was 321
primarily attached to the First Commandment, it was
nevertheless laid down for ih^ sake of all the commandments,
as all of them together are here referred to, and should be
thereby enforced. Therefore I have said that this should be
presented to and inculcated upon the young, that they may
learn aud remember it ; that they may see what is to urge and
move us to keep these Ten Commandments. And it is to
be regarded as though this declaration were specially added to
each, and inhered in and pervaded them all.
Now there is comprehended in these words (as said before) 322
)oth a threatening of wrath and a friendly promise, so as not
only to terrify and warn us, but also to induce and encourage
us to receive and highly esteem his Word as a matter of divine
earnestness, because he himself declares how much he is in
earnest and how rigidly he will enforce it, namely, that he will
severely and terribly punish all who despise and transgress his
commandments ; and again how richly he will reward, bless and
do all good to those who hold them in high esteem, and are glad
to act and live according to them. Thereby he demands that 323
they all proceed from a heart which fears God alone and re-
gards him, and from such fear avoids everything against his
will, lest it should move him to wrath ; and on the other hand
PiBT I. THE TEN COMMANDMENTS. 437
also trusts in him alone, and from love to him does all he
wishes, because he expresses himself as friendly as a father,
and offers us all grace and every good.
Just this is also the import and true interpretation of the 32^
first and chief commandment, from which all the others must
flow and proceed. This word : " TJiou shall have no other gods
before mej^ therefore means nothing more or less than to de-
mand in the simplest way. Thou shalt fear, love and trust in
me as thine only true God. For where the heart is thus to-
wards God, it has fulfilled this and all the other command-
ments. And, on the other hand, whoever fears and loves any-
thing else in heaven and upon earth will keep neither this nor
any other commandment. Therefore the entire Scriptures 325
have everywhere preached and inculcated this commandment,
as consisting in these two things : Fear of, and trust in God.
And especially the prophet David in all his Psalms, as when
he says (Ps. 147 : 11) : " The Lord iakeih 'pleasure in them that
fear him, in those thai hope in his meroyP As if the entire
--- commandment were explained in one verse, as much as to
say: The Lord taketh pleasure in those who have no
other gods.
Thus the First Commandment is to shine and impart its 326
splendor to all the others. Therefore must this declaration
run through all the commandments, like a hoop in a wreath,
to join and hold together the end and the beginning ; that it
be continually repeated and not forgotten ; as, namely, in the
Second Commandment, that, moved by love and confidence
derived according to the First Commandment, we fear God
and do not take his name in vain to curse, lie, deceive, and for
other modes of seduction and rascality ; but make proper and
good use of it, calling upon him in prayer, praise and thanks-
giving. In like manner shall such fear, love and trust urge
•ind impel us not to despise his Word, but to gladly hear, learn
and honor it, and esteem it holy.
So afterwards, through all the following commandments of 327
our duties towards our neighbor, everything must proceed
from the power and in virtue of the First Conmiandment, viz.
that we honor father and mother, masters and all in authority,
and be subject and obedient to them, not on their own account,
but for God's sake. For you are not to regard or fear father
or mother, or from love of them to do or omit anything. But
see to that which God would have you do, and what he will
quite confidently demand of you ; if you omit that, you have
an angry judge, but in the contrary case a gracious father.
Likewise, that you do your neighbor no harm, injury or 328
violence, nor in any wise molest him, whether it respect his
Wy, wife, property, honor or rights, as all these things am
438 THE LAKGE CATECHISM.
oommanded in their order, even though you have opportunity
and cause to do so, and no man could reprove you ; but that
you do good to all men, help them, and promote their interest
wherever and whenever you can, purely from love of God
and in order to please him, in the confidence that he will abun-
dantly reward you for everything. Thus you see how the 329
First (vOmmandment is the chief source and fountain-head
whence all the rest proceed ; and again they all return to that
AMr^ and depend upon it, so that beginning and end run into
each other and are bound together.
This (I say) is necessary and profitable to teach, admonish 33c
and remind the young people, that they may be brought up in
the fear and reverence of God, and not with blows and com-
pulsion. For where it is considered and laid to heart that
they are not human trifles, but the commandments of the
Divine Majesty, who insists upon them with such earnestness,
is angry with those who despise them, and will assuredly pun-
ish them, but, on the other hand, will abundantly reward
those who keep them, there will be a spontaneous impulse and
a desire gladly to do the will of God. Therefore it is not in 331
vain that it is commanded in the Old Testament to write the
Ten Commandments on all walls and corners, yes, even on the
garments, not for an idle show, as did the Jews ; but that we
might have our eyes constantly fixed upon them, and have
them always in our memory, and keep them in all our actions
and ways ; and that every one make them his daily practice in 333
all cases, in every business and bargain, as though they were
written in every place wherever he would look, yea, where-
ever he goes or stays. Thus there would be occasion enough,
both at home in our own house and abroad with our neigh-
bors, to practise the Ten Commandments, that no one need
run far for them.
From this it again appears how far these Ten Command- 333
ments are to be exalted and extolled above all orders, com-
mandments and works which are taught and practised aside
from them. For here we can challenge all the wise and all
saints to step forth and say. Let us see whether they can pro-
duce any work like these commandments, upon which God
insists with such earnestness, and which he enjoins with his
greatest wrath and punishment, and besides adds such glorious
promises of an outpouring of all good things and blessings
upon us. Therefore they should be taught above all others,
and be esteemed sacred and precious, as the highest treasure
given by God.
PabtH. the creed. 139
PART SECOND.
449 OF THE CREED.
Th as far we have heard the first part of Christian doctrine, i
in which we have seen all that God wishes us to do or to leave
undone. The Creed, therefore, properly follows, which teaches
us everything that we must expect and receive from God;
and, to speak most explicitly, teaches us to know hira fully.
This is intended to help us do that which according to the Ten 2
Commandments we ought to do. For (as said above) they are
set so high that all human ability is far too feeble and weak to
[attain io or] keep them. Therefore it is as necessary to learn
this part in order to know how to attain thereto, and whence
and whereby to obtain such power. For if we could, of our 3
own power, keep the Ten Commandments as they are to be
kept, we would need nothing further, neither Creed nor Lord\s
Prayer. But before such advantage and necessity of the Creed 4
are explained, it is sufficient at first for the simple-minded that
they learn to comprehend and understand the Creed itself.
In the first place, the Creed has hitherto been divided into 5
twelve articles. Although if all points which are written in
the Scriptures and which belong to the Creed were to be dis-
tinctly set forth, there would be far more articles nor could
they be clearly expressed in so few words. But that it may be 6
most easily and clearly understood, as it is to be taught to chil-
dren, we will briefly sum up the entire Creed in three articles,
according to the three persons in the Godhead to whom every-
thing that we believe pertains; so that the first article. Of God
the Father, explains Creation, the second article. Of God the
Son, explains Redemption, and the third. Of God the Holy
Ghost, explains Sanctification. As though the Creed were;
briefly comprehended in so many words : I believe in God the
Father, who has created me ; I believe in God the Son, who
has redeemed me ; I believe in the Holy Ghost, who sanctifies
Mj-r^ me. One God and one faith, but three persons, therefore
also three articles or confessions. Let us thus briefly run 8
over the words.
Article I.
7 believe in God the Father Almighty y Maker of heaveti andg
earth.
This represents and sets forth most briefly the essence, will, .-
action and work of God the Father. Since the Ten Command-
440 THE LAKGE CATECHISM.
ments have taught that we are to have no other gods, it is nat-
ural to ask the question: What kind of a being is God?
What does he do? How shall we praise, represent or describe
him, that he may be known ? That is taught in this and the
following article. So that the Creed is nothing else than the
answer and confession of Christians, arranged with respect to
the First Commandment. As if you were to ask a little child : i
My dear, what sort of a God have you ? what do you know
of him ? He could say : First, indeed, my God is God the
Father, who has created heaven and earth ; besides him I be-
lieve in nothing else as God; for there is no one else who
could create heaven and earth.
But for the learned, and those who have acquired some 12
scriptural knowledge, these three articles may be extended and
divided into as many parts as there are words. But now for
young scholars let it suffice to indicate the most necessary points,
namely, as we have said, that this article refers to the Creation ;
that we emphasize the words: Creator of heaven and
EARTH. But what is the force of this or what do you mean 13
by these words: '' I believe in God the Father Almighty ^ Maker ^
etc. ? Answer : I believe and mean to say that I am a crea-
ture of God ; that is, that he has given and constantly pre-
serves to me my body, soul and life, members great and small,
all my senses, reason and understanding, food and drink, shelter
and support, wife and child, domestics, house and possessions,
etc. Besides, he causes all creatures to serve for the necessities m
and uses of life — sun, moon and stars in the firmament, day
and night, air, fire, water, earth and whatever it bears and pro-
duces, bird and fish, beasts, grain and all kinds of produce,
and whatever else there is of bodily and temporal goods, good 15
government, peace, security. So that we learn in this article 16
.^. that none of us has his life of himself, or anything that
is here enumerated or can be enumerated, neither can he
of himself preserve them, however small and unimportant a
thing it might be, for all is comprehended in the word : Cre-
ator.
Besides this we also confess that God the Father has not 17
only given us all that we have and see before our eyes, but
daily preserves and defends against all evil and misfortune,
averts all sort of danger and calamity ; and that he does all
without our merit of pure love and goodness, as a friendly fa-
ther, who cares for us that no evil befall us. But to speak 18
more of this pertains to the other two parts of this article,
where we say : " Father Almighty.'^
Hence we must infer and conclude, since everything which 19
we have and are, and whatever is in heaven and upon the earth,
are daily given and preserved to us by God, that it is our duty
Part II. THE CREED. 44\
to love, praise and thank him without ceasing ; and in short
to serve him with all these things, as he has enjoined in the
Ten Commandments.
Here we could say much if we would attempt to show how 2c
few there are that believe this article. For we all pass over
it, hear it, and say it, but neither see nor consider what the
words teach us. For if we believed it with the heart, we 21
would also act accordingly, and not stalk about proudly, bid
lefiance and boast as though we had life, riches, power and
nonor, etc. all of ourselves, so that others must fear and ser\'e
us, as is the practice of the unhappy, perverted world, which
is immured in darkness, and abuses ail the good things and
gifts of God only for its own pride, avarice, lust and luxury,
and never once regards God, so as to thank him or acknow-
ledge him as Lord and Creator,
^ro Therefore, if we only believed it, this article must hum- 22
ble and terrify us all. For we sin daily with eyes, ears,
hands, body and soul, money and possessions, and with every-
thing we have, as especially do those who even fight against the
Word of God. Yet Christians have this advantage, that they
acknowledge themselves in duty bound to serve God for all
these things, and to be obedient to him [which the world knows
not how to do].
We ought, therefore, daily to practise this article, to remember 23
and consider in all that we see, and in all good that falls to our
lot, and wherever we escape from calamity or danger, that it is
God who gives and does all these things ; that therein we per-
ceive and see his paternal heart and his transcendent love to-
ward us. Thereby the heart would be aroused and kindled to
be thankful for all such good things, and to employ them to the
honor and praise of God. Thus we have most briefly presented 24
the meaning of this article, as much as is at first necessary for the
most simple to learn, both as to what we have and receive from
God, and what we owe in return, which is a most excellent ob-
ject of knowledge, but a far greater treasure. For here we see
how the Father has given himself to us, together with all
creatures, and has most richly provided for us in this life, be-
sides that he has overwhelmed us with unspeakable, eternal
treasures in his Son and the Holy Ghost, as we shall hear.
Article II.
And in Jesus Christ his only Son, our Lord; who was conceived 2^
by the Holy Ghost, born of the Virgin 3fary ; s^iffered under
Pontius Pilate, was crucified, dead and buried ; he descended
into hell ; the third day he rose again from the dead, he as-
cended into heaven, and sifteth on the right hand of God the
66
442 THE LARGE CATECHISM.
Father Almighty; from thence he shall come to judge the quick
and the dead.
-rq Here we learn to know the second person of the God- 26
head, so that we see what we have from God over and above
those temporal goods already spoken of; namely, how com-
pletely he has poured forth his riches and withheld nothing.
This article is therefore very rich and broad ; but that we may
briefly treat of it in a childlike way, w^e will take up one word
and comprehend in that the entire sum of the article, namely
(as we have said), that we may learn how we are redeemed.
This is t'^ught in the words : " In Jesus Christ our Lord J*
If now you are asked. What do you believe in the second 27
article, Of Jesus Christ ? answer briefly : I believe that Jesus
Christ, true Son of God, has become my Lord. But what is it
" to become Lord " ? It is that he has redeemed me from sin,
from the devil, from death and all evil. For before I had no
Lord or King, but was captive under the power of the devil,
condemned to death, bound in sin and blindness.
For when we had been created by God the Father, and had 28
received from him all manner of good, the devil came and led
us into disobedience, sin, death, and all evil, so that we fell un-
der his wrath and displeasure and were doomed to eternal dam-
nation, as we had merited and deserved. There was no counsel, 29
help or comfort until this only-begotten and eternal Son of
God in his unfathomable goodness had compassion upon our
misery and wretchedness, and came from heaven to help us.
Thus therefore the tyrants and jailers are all expelled, and in 3c
their stead stands Jesus Christ, Lord of life, righteousness,
salvation and of all good, and who delivered us poor lost mortals
from the jaws of hell, has redeemed us and made us free, and
brought us again into the favor and grace of the Father, and
has taken us as his own property under his shelter and protec-
tion, that he may govern us by his righteousness, wisdom,
power, life and blessedness.
M^TM Let it then be considered the sum of this article that 31
the little word Lord signifies simply as much as Redeemer,
i, e. He who has brought us from Satan to God, from death to
life, from sin to righteousness, and who preserves us in the
same. But all the points which follow in order in this article
only serve to express and explain this redemption ; that is, how
an(l whereby it was accomplished, how much be suffered and
what he paid and risked, that he might redeem us and bring us
under his dominion, namely, that he became man, conceived
and born without [any stain of] sin, of the Holy Ghost and of
the Virgin Mary, that he might be Lord over sin ; that he
Buffered, died and was l)uried, that he might make satisfaction
Part 11. THE CKEED. 443
for me and pay what I owe, not with silver nor gold, but with
his own precious blood. And all that in order to become my
Lord. For he did none of these for himself, nor had he any
need of it. And after that he rose again from the dead, de-
stroyed and swallowed up death, and finally ascended into
heaven and assumed the government at the Father's right
hand ; so that the devil and all principalities and powers must
be subject to him and lie at his feet, until finally at the last day
he will part and separate us from the wicked world, from the
devil, death, sin, etc.
But to explain all these single points especially belocgs not 32
to brief sermons for children, but rather to the ampler sermons
that extend over the entire year, especially at those times which
are appointed for the purpose, to treat at length of each ar-
ticle— of the birth, sufferings, resurrection, ascension of Christ,
etc.
Ay, the entire Gospel which we preach consists in this, viz. 33
that we properly understand this article as that upon which
our salvation and all our happiness depend, and which is so
rich and comprehensive that we never can learn it fully.
Article III.
[ believe in the Holy Ghost ; the holy Christian Churchy the com- 34
munion of saints ; the forgiveness of sins ; the resurrection of
the body, and the life everlasting. Amen,
Mf-f- This article I cannot explain better than (as I have 35
said) that it treats of Sanctification, viz. that thereby the
Holy Ghost, with his office, is declared and set forth, namely,
that he makes holy.
Therefore we must establish oui-selves upon the word Holy
Ghost, because it is so precise and comprehensive that we can-
not use another like it. For there are besides many kinds of ^6
spirits mentioned in the Holy Scriptures — the spirit of man,
heavenly spirits and evil spirits. But the Spirit of God alone
is called the Holy Ghost, that is. He which has sanctified and
still sanctifies us. For as the Father is called Creator, the Son
Redeemer, so the Holy Ghost, from his work, must be called
Sanctifier, or one that makes holy. But what is the process of 37
such sanctification ? Answer : Just as the Son obtairi« domin-
ion, whereby he redeems us, by his birth, death, resurrectiouj,
etc., so also the Holy Ghost effects our sanctification, as follows,
namely, by the communion of saints or Christian Church, for-
giveness of sins, resurrection of the body and eternal life ; that
is, he first leads us into his holy congregation, and places us
in the bosom of the Church, whereby he preaches to us and
brings us to Chriit.
444 IHE LARGE CATECHISM.
For neither you nor I could ever know anything of Christ, 38
or believe on him and have him for our Lord, except as it is
offered to us and granted to our hearts by the Holy Ghost
through the preaching of the Gospel. The work is finished
and accomplished; for Christ, by his suffering, death, resurrec-
tion, etc., has acquired and gained the treasure for us. But if
the work remained concealed, so that no one knew of it, then it
were in vain and lost. That this treasure therefore might not
lie buried, but be appropriated and enjoyed, God has caused the
Word to go forth and be proclaimed, in which he gives the Holy
Ghost to bring this treasure home and apply it to us. There- 39
fore sanctification is nothing else but bringing us to Christ to
receive this good, to which, of ourselves, we could not attain.
Learn then to understand this article most clearly. If you 40
are asked : What do you mean by the words : " / believe in the
Holy Ghost '^ ? you can answer : I believe that the Holy Ghost
makes me holy, as his name implies. But whereby does he 41
accomplish this? or what are his means and method to this
M^h end ? Answer : The Christian Church, the forgiveness of
sin, the resurrection of the body, and the life everlasting.
For in the first place he has a peculiar congregation in the 42
world, which is the mother that bears every Christian through
the Word of God, which he reveals and preaches, and through
which he illumines and enkindles hearts, that they understand
and accept it, cling to it and persevere in it.
For where he does not cause it to be preached and made 43
alive in the heart, so as to be understood, it is lost, as was the
case under the Papacy, where faith was entirely put under a
bushel, and no one recognized Christ as his Lord or the Holy
Ghost as his Sanctifier, i. e. no one believed that Christ is our
Lord in the sense that he has acquired this treasure for us,
and, without our works and merit, made us acceptable to the
Father. And what indeed was the cause? This, verily, that 44
the Holy Ghost was not there to reveal it, and caused it to be
preached ; but men and evil spirits were there, who taught us
to obtain grace and be saved by our works. Therefore it is no 45
Christian '"^hurch ; for where Christ is not preached there is no
Holy Ghost who makes, calls and gathers the Christian Church,
without which no one can come to Christ the Lord. Let this
suffice concerning the sum of this article. But because the dif- 46
ferent points, which are here enumerated, are not quite clear to
the simple, we will run over them.
The holy Christian Church the Creed denominates a com- 47
munion of saints, for both expressions are taken together as
one idea. But formerly the one point was not there, as it is
also unintelligible in the translation. If it is to be given very
plainly, it must be expressed quite differently. For the word
Pabt II. the CKEED. 44S
ecdesia is properly an assembly. But we are accustomed to the 48
word churchy which the simple do not refer to au assembled
multitude, but to the consecrated house or building. Although
the house ought not to be called church, except for the reason
that the multitude assembles there. For we who assemble con-
stitute and occupy a particular space, and give a name to the
house according to the assembly.
-r - Therefore the word " church " (Kirche) means really no-
thing else than a common assembly, and is not German, but
Greek (as is also the word ecclesia) ; for in their own language
they call it kyria, as in Latin it is called cwia. Therefore in
our mother-tongue, in genuine German, it ought to be a Chris-
tian congregation or assembly {eine Christliche Gemeine oder
Sammlung), or, best of all and most clearly, a holy Christian
people {eine Heilige Christenheit).
So also the word communionj which is added, ought not 45
to be communion [Gemeinschaft), but congregation {Gemeine).
And it is nothing else than an interpretation or explanation
whereby some one meant to explain what the Christian Church
is. This those of us who understood neither Latin nor Ger-
man have rendered Gemdnschaft der Heiligen, although no one
would speak so in German, nor is it understood. But, to speak
correct German, it ought to be eine Gemeine der Heiligeny a con-
gregation of saints, that is, a congregation made up purely of
saints, or, to speak yet more plainly, ein Heilige Gemeine, a holy
congregation. I make this explanation in order that the words 5c
Gemeinschaft der Heiligen may be understood, because the ex-
pression has become so established by custom that it cannot
well be eradicated, and it is treated almost as heresy if one
should attempt to change a word.
But this is the meaning and substance of this addition: I 51
believe that there is upon earth a holy assembly and congrega-
tion of pure saints, under one head, even Christ, called together
by the Holy Ghost in one faith, one mind and understanding,
with manifold gifts, yet one in love, without sects or schisms.
And I also am a part and member of the same, a participant 52
and joint owner of all the good it possesses, brought to it and
incorporated into it by the Holy Ghost, in that I have heard
and continue to hear the Word of God, which is the means of
entrance. For formerly, before we had attained to this, we
were of the devil, knowing nothing of God and of Christ.
Thus, until the last day, the Holy Ghost abides with the holy 53
congregation or Christian people. By means of this congrega-
tion he brings us to Christ and teaches and preaches to us the
Word, whereby he works and promotes sanctification, causing
458 1-^^^^ community] daily to grow and become strong in the
faith and the fruits of the Spirit, which he produces.
446 THE LAEGE CATECHISM.
We further believe that in this Christian Church we have 54
forgiveness of sin, which is wrought through the holy sacra-
ments and absolution, and through all manner of consolatory-
promises of the entire Gospel. Therefore whatever is to be
preached concerning the sacraments belongs here, and in short
the whole Gospel and all the duties of Christianity, which also
must be preached and taught without ceasing. For although
the grace of God is secured through Christ, and sanctification
IS wrought by the Holy Ghost through the Word of God in
the unity of the Christian Church, yet on account of our flesh
which we bear about with us we are never without sin.
Everything therefore in the Christian Church is so ordered 55
that we shall daily obtain free and full forgiveness of sin
through the Word and signs, appointed to comfort and en-
courage our consciences as long as we live here. Thus, although
we have sin, the Holy Ghost does not allow it to injure us, be-
cause we are in the Christian Church, where there is full for-
giveness of sin, both in that God forgives us, and in that we
forgive, bear with and help each other.
But outside of this Christian Church, where the Gospel is 56
not, there is no forgiveness, as also there can be no sanctifica-
tion. Therefore all who do not seek sanctification through the
Gospel and forgiveness of sin, but expect to merit it by their
works, have expelled and severed themselves from this Chris-
tian Church.
Yet meanwhile, since sanctification has begun and is growing 57
daily, we expect that our flesh will be destroyed and buried
with all its uncleanness, and will come forth gloriously, and
arise to entire and perfect holiness in a new eternal life. For 58
- r Q now we are only half pure and holy, so that the Holy
Ghost has ever to continue his work in us through the Word,
and daily to dispense forgiveness, until we attain to that life
where there will be no more forgiveness, but only perfectly
pure and holy people, full of godliness and righteousness, de-
livered and free from sin, from death and from all evil, in a
new, immortal and glorified body.
Behold, all this is to be the office and work of the Holy 59
Ghost, viz. that he begin and daily increase holiness upon the
earth by means of two things, namely, the Christian Church
and the forgiveness of sin. But in our dissolution he will ac-
complish and perfect it in an instant, and will for ever preserve
us therein hy the last two things confessed in the Creed.
But the term Aujerstehung des Fleisches (Resurrection of the 6c
fiesh) hers employed is not according to good German idiom.
For whon we Germans hear the word Fieisch (flesh), wt; tVn'nk
no farther than the shambles. But in good German idlui^
we would say Auferstehung des Leibs, or Leichnams (Resurreo-
Part II. THE CREED. 447
lion of the body). Yet it is not a matter of much moment
if we only understand the words in their true sense.
This is the force of this article, which must ever continue in 6i
operation. For creation is accomplished and redemption is
finished. But the Holy Ghost carries on his work without
ceasing to the last day. And for that purpose he has appointed
a congregation upon the earth, by which he speaks and does
everything. For he has not yet brought together all his 63
Christian people nor completed the distribution of forgiveness.
Therefore we believe in Him who through the Word daily
brings us into the fellowship of this Christian people, and
through the same Word and the forgiveness of sins bestows,
increases and strengthens faith, in order that when he has
accomplished it all and we abide therein, and die to the world
and to all evil, he may finally make us perfectly and for ever
holy ; which now we expect in faith through the Word.
Behold, here you have the entire divine essence, will and 63
Ann work depicted most exquisitely in quite short and yet rich
words, wherein consists all our wisdom, which surpasses
the wisdom, mind and reason of all men. For although the
whole world with all diligence has endeavored to ascertain the
nature, mind and work of God, yet has she never been able to
determine anything whatever of it. But here we have every- 64
thing in richest measure ; for here in all three articles he has
revealed himself, and opened the deepest recesses of his pater-
nal heart and of his pure unutterable love. For he has cre-
ated us for this very object, viz. that he might redeem and
sanctify us ; and in addition he has given and imparted to us
everything in heaven and upon earth, and has given to us even
his Son and the Holy Ghost, by whom to bring us to himself.
For (as explained above) we could never attain to the know- 65
ledge of the grace and favor of the Father except through the
Lord Christ, who is a mirror of the paternal heart, outside of
whom we see nothing but an angry and terrible Judge. But
of Christ we could know nothing except by the revelation of
the Holy Ghost.
These articles of the Creed, therefore, separate and distinguish 66
us Christians from all other people upon earth. For all outside
of Christianity, whether heathen, Turks, Jews or false Chris-
Jans and hypocrites, although they believe in and worship only
one true God, yet know not what his mind towards them is,
and cannot confide in his love or expect any good from him ;
therefore they abide in eternal wrath and damnation. For they
have not the Lord Christ, and besides are not illumined and
favored by the gifts of the Holy Ghost.
From this you perceive that the Creed contains quite a differ- 67
ent doctrine from the Ten Commandments. For the latter
448 THE LAEGE CATECHISM.
teaches indeed what we ought to do, but the former tells what
God has done for and gives to us. The Ten Commandments
also are written in the hearts of all men, but the Creed no hu-
man wisdom can comprehend, but it must be taught by the
Holy Ghost. The Law, therefore, can make no Christian, for 68
the wrath and displeasure of God abide upon us for ever, as
long as we cannot keep it and do what God demands of us ;
-n. but the faith of the Creed brings pure grace, and makes us
godly and acceptable to God. For by the knowledge of 69
this we love and delight in all the commandments of God ;
because we see that God, with all that he has, gives himself to
us — the Father, with all creatures; the Son, with his entire
work; and the Holy Ghost, with all his gifts — to assist and
enable us to keep the Ten Commandments.
Let this suffice concerning the Creed to lay a foundation for 70
the simple, that they may not be burdened ; so that if they un-
derstand the substance of it they may afterwards strive^ to ac-
quire more, and to refer whatever they learn in the Scriptures
to these parts, and ever to grow and increase in richer under-
standing. For as long as we live here we shall daily have
enough of this to preach and to learn.
PART THIRD,
462 OF PRAYEK.
The Lord's Prayer.
We have now heard what we must do and believe, and 1
wherein consists the best and happiest life. Now follows the
third part, ^. e. how we ought to pray. For since we are so 2
situated that no man can perfectly keep the Ten Command-
ments, even though he have begun to believe, and since the
devil with all his power, together with the world and our own
flesh, resists our endeavors to keep them, nothing is so neces-
sary as that we should resort to the ear of God and call upon
him and pray to him, that he would give, preserve and increase
in us faith and the fulfilment of the Ten Commandments, and
that he would remove everything that is in our way and op-
poses us therein. But that we might know what and how to 3
pray, our Lord Christ has himself taught us both the mode and
the words, as we shall see.
But before we enter upon the explanation of the Lord's 4
Prayer, it is most necessary to exhort and incite people to
prayer, as both Christ and the apostles have done. And the 5
PabtHI. the LOKiyS PRAYER. 449
first consideration is, that it is our duty to pray because of
God's commandment. For this we learned in the Second
Commandment : " Thou shalt not take the name of the Lord
thy God in vain," which requires that we praise that holy
name, and call upon it in every time of need, or pray. For
to call upon the name of God is nothing else than to pray.
Prayer is therefore as rigidly and earnestly and sacredly com- 6
manded as to have no other God, not to kill, not to steal, etc.
Let no one think, therefore, that it is the same whether he
pray or not, as careless people who go about in such delusion,
and ask: "Why should I pray? Who knows whether God
will hear my prayer, or pay any attention thereto? If I do
not pray, some one else will." And thus they fall into the
habit of never praying ; and even console themselves, because
we condemn false and hypocritical prayers, as though we taught
that there is no duty or need of prayer.
^/»o But this is ever true, viz. that services which have been 7
practised hitherto in the churches by repetitions and intona-
tions were no prayers. For such external matters, when they
are properly observed, may be a good exercise for young chil-
dren, scholars and simple persons, and may be called singing or
reading, but are not really praying. But praying, as the Sec- 8
ond Commandment teaches, is to call upon God in every time of
need. This he requires of us, and has not left it to our choice.
But it is our duty and obligation to pray if we would be Chris-
tians, as much as are our duty and obligation to obey our pa-
rents and the government ; for in prayer and by calling upon
it the name of God is truly honored and rightly employed.
This we must therefore mark, above all things, that thereby we
silence and repel such thoughts as would deter and keep us from
prayer. Just as it would be idle for a son to say to his father, 9
" Of what advantage is my obedience ? I will go and do what
I can ; it is all the same ;" but there stands the commandment,
Thou shalt and must do it. So also here it is not left to my
will to do or to leave undone, but I shall and must pray [at
the risk of God's wrath and displeasure.^
This is therefore to be considered and noticed before every- 10
thing else, that thereby we may silence and repel the thoughts
which would keep and deter us from praying — as though it
were not of much consequence whether we pray or not, or it
were commanded those only who are holier and in better favor
with God than we — as indeed the human heart is by nature ever
* The part enclosed in brackets, which ends with § 11, is wanting in the
Ed. Pr. of the Large Catechism, but found in the editions from 1530 on.
It was not inserted in the first German edition of the Book of Concord
but was adopted by the Latin edition.
67
450 THE LAKGE CATECHISM.
despairing, so that it always flees from God, Id the thought that
he does not wish or desire our prayer, because we are sinners and
have merited nothing but his wrath. Against such thoughts (I ii
say) we should regard this commandment and turn to God, that
we may not by such disobedience excite his anger still more.
For by this commandment he gives us plainly to understand
that he will not reject us or cast us oif, although we are sinners,
but that he would rather draw us to himself, so that we might
^nA humble ourselves before him, acknowledge our misery and
ruin, and pray for grace and help. Therefore we read in
the Scriptures that he is angry also with those who did not re-
turn to him, and by their prayers assuage his wrath and seek his
grace when they were smitten for their sins.]
From this you are to conclude and think, because it is so sol- 12
emnly commanded to pray, that you should by no means de-
spise your prayer, but rather set great store by it, and always
seek an illustration from the other commandments. A child 13
should by no means despise obedience to father and mother, but
should always think : The work is a work of obedience, and
what I do, I do with no other intention but because I walk in
the obedience and commandment of God, in which I can estab-
lish myself and stand firm, and I esteem it a great thing, not
on account of any worthiness of mine, but on account of the
commandment. So here also w^hat and for what we pray we
should regard as demanded by God, and we should do it in
obedience to him, thinking: On my account it would amount to
nothing; but it shall avail, for the reason that God has com-
manded it. Therefore whatever be any one's necessity or desire,
he should always come before God in prayer in obedience to this
commandment.
We pray, therefore, and exhort most diligently every one to 14
take this to heart and by no means to despise our prayer. For
hitherto it has been taught in the name of Satan in such a
manner that no one esteemed it, and men supposed it to be
enough to do the work, whether God would hear it or not. But
that is staking prayer on a risk, and murmuring it on a ven-
ture ; and therefore it is a lost prayer. For we allow such 1 5
thoughts as these to deter us and lead us astray : " I am not
holy or worthy enough ; if I were as godly and holy as St.
Peter or St. Paul, then I would pray?' But put such thoughts
far away, for just the same commandment which applied to St.
Paul applies also to me ; and the Second Commandment is
given as much on my account as on his account, so that he can
boast of no better or holier commandment.
Anf- Therefore thou shouldst say: "My prayer is as precious, i6
holy and pleasing to God as that of St. Paul or of the
most holy saints." And this is the reason: "For I will gladly
PARTni. THE LOKD'S PEAYEE. 451
grant that he Is holier in his person, but not on account of the
commandment; since God does not regard prayer on account
of the person, but on account of his word and obedience thereto.
Yet the reason is this : I rest my jirayer upon the same com-
mandment with those of all the saints, and besides I pray for
the same thing and for the same reason for which they pray
and ever have prayed ; and therefore it is as precious to me, as
well as much more needful, as to those great saints/'
This is the first and most important point, that all our pray- 17
ers are based and rest upon obedience to God, irrespective of
our person, whether we be sinners or saints, worthy or un-
worthy. And we must know that God will not have it treated 18
as a jest, but that he is angry, and will punish all who do not
pray as surely as he punishes all other disobedience ; besides,
that he will not suffer our prayers to be in vain or lost. For
if he had not purposed to answer your prayer, he would not
bid you pray and give so solemn a commandment for that pur-
pose.
In the second place, we should be the more urged and incited ig
to pray because God has also made the promise, and declared that
it shall surely be to us as we pray, as he says (Ps. 50 : 16) : " Call
upon me in the day of trouble: I will deliver thee/' And
Christ, in the Gospel of St. Mattthew (7:7): "Ask and it shall
be given you ;" " For every one that asketh receiveth." Such 2c
promises ought certainly to encourage and animate our hearts
to take pleasure and delight in prayer, since he testifies in his
Word that our prayer is heartily pleasing to him, and shall as-
suredly be heard and granted, that we may not despise it or
think lightly of it, and pray upon an uncertainty.
This you can hold up to him and say : "Here I come, dear 21
Father, and pray, not of my own purpose or upon my own
worthiness, but according to thy commandment and promise,
which cannot fail or deceive me." Whoever, therefore, does not
believe this promise, must know again that he excites God to
anger by most highly dishonoring him and reproaching him
with falsehood.
Besides this, we should be allured and induced to pray be- 22
Ann cause, in addition to this commandment and promise, God
anticipates us, and himself arranges the words and form
of prayer for us, and places them upon our lips, as to how and
what we should pray, that we may see how heartily he pities
us in our distress, and may never doubt that such prayer is truly
pleasing to him, and shall certainly be answered. This gives 23
indeed a great advantage to this [the Lord's Prayer] over all
prayers that we might ourselves compose. For in them the
conscience would ever be in doubt, and might say: I have
prayed, but who knows how it pleases him, or whether I have
462 THE LARGE CATECHISM.
adopted the right form and proportions? Hence there is no
nobler prayer to be found upon earth than the liord's Prayev
which we daily pray, because it has this excellent testimony,
that God loves to hear it, which we ought not to surrender for
all the riches of the world.
And therefore also is it prescribed that we should see and 24
consider the distress which ought to urge and compel us to
pray without ceasing. For whoever would pray must have
something to present, state and name which he desires ; if not,
it cannot be called a prayer.
Therefore we have rightly rejected the prayers of monks and 25
priests, who howl and growl in a hostile manner day and night,
but none of them think of praying for a hair's breadth of any-
thing. And if we would collect all tlie churches, together with
all ecclesiastics, they would be obliged to confess that they have
never from the heart prayed for even a drop of wine. For none
of them has ever purposed to pray from obedience to God and
faith in his promise, nor has any one regarded any distress, but
they only thought (when they had done their best) that they had
done a good work, whereby they paid God for his benefits as
men unwilling to take anything from him, but wishing only to
give him something of their own.
But where there is to be a true prayer there must be earnest- 26
ness. Men must feel their distress, and such distress as presses
them and compels them to call and cry out ; then prayer will
be made spontaneously, as it ought to be, and men will require
no teaching how to prepare themselves and to attain to the
-/>« proper devotion. But the distress which ought to concern 27
us most, both for ourselves and for every one, you will
find abundantly set forth in the Lord's Prayer. Therefore it
is to serve also to remind us of the same, that Ave contemplate
it and lay it to heart that we may not become remiss in prayer.
For we all have necessities and wants enough, but the great
want is that we do not feel and realize them. Therefore God
also requires that we lament and plead our necessities and
wants, not because he does not know them, but that we may
kindle our hearts to stronger and greater desires, and open wide
our arms to receive so much the more.
It is well, therefore, for every one to accustom himself from 28
his youth daily to pray for all his wants, whenever he is sen-
sible of anything affecting his interests or that of other
people, among whom he may be, as for preachers, govern-
ment, neighbors, domestics ; and always (as we have said) to
hold up to God his commandment and promise, knowing that
he will not have them disregarded. This I say, because 1 79
would like to see people brought again to pray truly and earn-
estly» and not have them go about coldly and indifferently,
PabtIIL the LOEiyS PRAYER 455
whereby they become daily more unable to pray ; whicli is just
what the devil desires, and for what he works with all his
powers. For he is well aware what damage and harm it
does his cause if men exercise themselves rightly in prayer.
For this we must know, that all our shelter and protection 3f
rest in prayer alone. For we are far too feeble to cope with
the devil and all his powers and adherents that set themselves
against us, and they might easily crush us under their feet. ^
Therefore we must consider and have recourse to those weapons
with which Christians must be armed in order to stand against
the devil. For what do you think has hitherto accomplished so 31
much in defending us and frustrating the counsels and purposes
of our enemies, as well as restraining the murder and insurrec-
tion whereby the devil thought to crush us, together with the
Gospel, except that the prayer of a few godly men intervened
like a wall of iron on our side ? We should indeed have been
spectators of a far different play, viz. how the devil would have
destroyed all Germany in its own blood. Now they may con-
Mnn fidently deride it and make a mock of it. But by prayer
alone, if we shall only persevere and not become slack we
will yet be a match both for them and the devil. For, when- 33
ever a godly Christian prays : " Dear Father, let thy will be
done," God speaks from on high and says : " Yes, dear child, it
shall be so, in spite of the devil and of all the world."
Let this be said as an exhortation, that men may learn, first 33
of all, to esteem prayer as something great and precious, and to
make a proper distinction between " vain repetitions " and pray-
ing for something. For we by no means reject prayer, but the
bare, useless howling and murmuring we reject, as Christ him-
self also rejects and prohibits " vain repetitions." Now we 34
will most briefly and clearly treat cf the Lord^s Prayer. Here
we find all needs and distresses comprehended in seven succes-
sive articles or petitions, which never cease to pertain to us, and
each so great that it ought to constrain us to pray and plead
the same all our lives.
The First Petition.
Hallowed be thy name. 35
This is indeed somewhat obscure, and not in good German 36
idiom. For in our mother-tongue we would say : " Heavenly
Father, help that thy name may by all means be holy." But 37
what is it to pray that his name may be holy ? Is it not holy
already ? Answer : Yes it is always holy in its nature, but not
in our use. For God's name is given to us because we have
been baptized and have become Christians, so that we are called
children of God, and have the sacramf^nts, whereby he so unites
164 THE LAEGE CATECHISM,
US with himself that everything which is his must serve for
our uae.
But here a great necessity rests upon us, for which we ought 38
to be most concerned, that this name have its proper honor, be
esteemed holy and sacred, as our greatest treasure and sanctu-
ary ; and that as godly children we pray that the name of God,
Ann which is holy in heaven, may also be and remain holy with
us upon earth and in all the world.
But how does it become holy among us ? Answer, as plainly 39
as it can be said : When both our doctrine and life are godly
and Christian. For since in this prayer we call God our
Father, it is our duty always to deport and demean ourselves
as godly children, that we may not live to his shame, but to his
honor and praise.
Now the name of God can be profaned by us either in words 40
or in works. (For whatever we do upon the earth must be
either words or works, speech or act.) In the first place, it is 41
profaned if men preach, teach and speak error and delusion in
the name of God, so that this name must serve to adorn and to
find market for falsehood. Such is indeed the greatest profana-
tion and dishonor of the divine name. In the next place also, 42
where men make use of the holy name as a cloak for their
shame by swearing, cursing, conjuring, etc. In the third place, 43
by an openly wicked life and works, when those who are called
Christians and people of God are adulterers, drunkards, ava-
ricious, gourmands, envious and slanderers. Here also must
the name of God come to shame and be profaned because of
us. For just as it is a shame and disgrace to a natural father 44
to have a bad, ruined child that opposes him in words and
deeds, so that on its account he suffers reproach and contempt ;
so also it brings dishonor upon God if we who are called by
his name and have all manner of goods from him teach, speak
and live in any other manner except as godly and heavenly
children, that he must hear it said of us that we cannot be the
children of God, but must rather be the children of the devil.
Thus you perceive that in this petition we pray just for that 4 5
which God has enjoined in the Second Commandment ; namely,
that his name be not taken in vain to. swear, curse, lie, deceive,
etc., but be rightly employed to the praise and honor of God.
For whoever employs the name of God for any sort of wrong
^-Q profanes and desecrates this holy name, as aforetime a
church was considered desecrated when a murder or any
other crime had been perpetrated therein, or when a pyx or
altar was desecrated, as though holy in themselves, yet becom-
ing unholy in use. Thus this point is easy and clear as soon 46
as the language is understood, viz. that to hallow is the same as in
our idiom to praise, magnify and honor both in word and deed.
PABTin. THE LORD'S PRAYER. 455
Here learn of how great need such prayer is. For because 47
we see how full the world is of sects and false teachers, who all
wear the holy name as a cover and sham for the doctrines of
devils, we ought by all means to pray without ceasing, and to
cry and call upon God against all such as preach and believe
falsely and whatever opposes and persecutes our Gospel's pure
doctrine, and would suppress it, as bishops, tyrants, fanatics, etc.
Likewise also for ourselves who have the Word of God, but are
not thankful for it, nor live as you ought according to the same.
If now you pray for this with your heart, you can be sure that 48
it pleases God. For he will not hear anything more dear to
him than that his honor and praise be considered above every-
thing else, and his Word be taught in its purity and be esteemed
precious and holy.
The Second Petition.
Tliy kingdom come.
As in the First Petition we prayed that, as respects the 49
honor and name of God, he would prevent the world from
adorning its lies and wickedness therewith, but cause it to be
esteemed high and holy both in doctrine and life, that he may
be praised and magnified in us ; so here we pray that his king-
dom may come. But just as the name of God is in itself holy, 5c
and we pray nevertheless that it be holy among us, so also his
kingdom comes of its own power without our prayer, yet we
pray nevertheless that it may come to us ; that is, that it pre-
vail among us and with us, so that we may be a part of those
among whom his name is hallowed and his kingdom prospers.
.«. But what is the kingdom of God? Answer : Nothing 51
else than what we learned in the Creed, that God sent his
Son Jesus Christ our Lord into the world to redeem and deliver
us from the power of the devil, and to bring us to himself, and
to govern us as a King of righteousness, life and salvation against
sin, death and an evil conscience. And besides he has given us
his Holy Ghost, to apply the same to us by his holy Word, and
to illumine and strengthen us by his power in the faith.
Therefore we pray here in the first place that this may be- 51
come effective with us, and that the name of God be so praised
through his holy Word and a Christian life that we who have
accei)ted it may abide and daily grow therein, and that it may
gain approbation and adherence among other people, proceed
with power throughout the world, that many may find entrance
into the kingdom of grace, be made partakers of redemption,
and be so led by the Holy Ghost that we shall for ever remain
altogether in a kingdom now begun.
For God's kingdom comes to us in two ways ; first, here 53
456 THE LARGE CATECHISM.
temporarily through the Word and faith ; and secondly, in
eternity for ever through revelation. We therefore pray for
both, viz. that it may come to us who are not yet therein, and
to us who have received the same, by daily increase, and here-
after in eternal life. All that is but as much as to say : Dear 54
Father, we pray, give first thy Word, that the Gospel be
preached effectively throughout the world ; and secondly, that
it be received in faith, and work and live in us, so that through
the Word and the power of the Holy Ghost thy kingdom may
prevail among us, and the kingdom of the devil be overcome,
that it may have no right or power over us, until at last it
shall be utterly destroyed, and sin, death and hell shall be ex-
terminated, that we may live for ever in perfect righteousness
and blessedness.
From this you perceive that we pray here not for a crust 55
of bread or a temporal, perishable good; but for an eternal,
ineffable treasure and everything that God himself can effect ;
which is far too great for any human heart to think of desir-
ing if he had not himself commanded us to pray for the same.
Mja But because he is God he claims the honor of giving 56
much more and more richly than any one can compre-
hend— like an eternal, unfailing fountain, which the more it
pours forth and overflows, the more it continues to give — and
he desires nothing more earnestly of us than that we ask much
and great things of him, and again is angry if we do not ask
and pray confidently.
For just as if the richest and most mighty emperor would 57
bid a poor beggar ask whatever he might desire, and were pre-
pared to give great imperial presents, and the fool would beg
only for a dish of gruel ; he would be rightly considered a
rogue and a scoundrel, who was despising and making a mook
of the invitation of his imperial majesty, and who would not
be worthy of coming into his presence. So also it is a great
reproach and dishonor to God if we to whom he offers and
pledges such great and unspeakable treasures despise the same,
and do not have sufficient confidence to receive them, but
scarcely venture to pray for a piece of bread.
That is all the fault of the shameful unbelief which does 58
not look to God for as much good as will satisfy the stomach ;
much less expects without doubt such eternal treasures of God.
Therefore we must strengthen ourselves against it, and let this
be our first prayer. Then indeed wilJ all else be richly be-
stowed upon us, as Christ teaches (Matt. 6 : 33) : " Seek ye first
the kingdom of God and his righteousness ; and all these things
shall be added unto you." For how could he allow us to suffer
want in temporal things when he promises that which is eternal
and imperishable?
\
Part III. THE LORD'S PRAYER 457
The Third Petition.
Thy will be done on earth, as it is in heaven. 59
Thus far we have prayed that God's name be honored by 60
QS, and that his kingdom prevail among us; in which two
points is comprehended all that pertains to the honor of God
and to our salvation, that we come into the ownership of God
and all his possessions. But the great need is, that we
cling firmly to their, and do not suffer ourselves to be torn
therefrom. For as in a good government it is not only necessary 61
that there be those who build and govern well, but also those
who make defence, afford protection and maintain it in security ;
so here also, although we have prayed for the things of the
greatest need, viz. for the Gospel, faith and the Holy Ghost,
that he may govern us and redeem us from the power of the
devil, we must also pray that his will be done. For if we are
to abide therein, there will be quite wonderful encounters, so
that, on account of them, we must suffer many thrusts and blows
from everything that ventures to oppose and prevent the ful-
filment of the two petitions that precede.
For no one believes how the devil opposes and exerts all his 62
powers against them, and cannot suffer that any one teach or
believe aright. And it hurts him beyond measure to suffer his
lies and abominations, that have been honored under the most
specious pretexts of the divine Name, to be exposed, and that he
be disgraced, and besides be driven out of the heart, and suffer
such a breach to be made in his kingdom. Therefore, with all
his power and might he chafes and rages as a fierce enemy,
and marshals all his subjects, and enlists the world and our
own flesh as his allies. For our flesh is in itself indolent and 63
inclined to evil, even though we have accepted and believe the
Word of God. The world, too, is perverse and wicked ; this he
incites against us in various ways, and kindles and adds fuel,
that he may hinder and drive us back, cause us to fall and
again bring us under his power. That is all his will, mmd 64
and thought, for which he strives day and night, and never
rests a moment, but employs all arts, malicious devices, ways
and means which he can invent.
We therefore who would be Christians must surely reckon 65
upon having the devil with all his angels, together with the
world, as our enemies, who will bring every possible misfortune
and grief upon us. For where the Word of God is preached,
accepted or believed, and produces fruit, there the holy cross
cannot be wanting. And let no one think that he shall
^^ have peace ; but he must risk whatever he has upon earth-
possessions, honor, house and estate, wife and child, body and
life. That hurts indeed our flesh and the old Adam. For the 66
58
468 THE LARGE CATECHISM.
test is to be steadfast and to suffer with patience whatever afflic-
tions befall us, and to yield whatever is taken from us.
Therefore there is just as much need, as in everything else, 67
that we pray without ceasing : " Dear Father, thy will be done,
not the will of the devil and of our enemies, nor of anything
that would persecute and destroy thy holy Word, or hinder thy
kingdom ; and grant that we may bear with patience and may
overcome in whatever it be our lot to suffer on account of this
thy will, so that our poor flesh may not yield or fall away
from weakness or indolence.'^
In these three petitions we find expressed in the simplest 6i
manner the need which pertains to God himself, yet all for our
sakes. For whatever we pray concerns only us, namely, as
we have said, that the will of God, which must be done with-
out us, may also be done in us. For as his name must be hal-
lowed and his kingdom come without our prayer, so also his
will must be done and succeed, although the devil with all his
adherents raise a tumult and rage in fury, and undertake to
utterly exterminate the Gospel. But for our own sake we must
pray that, even against their fury, his will be also done with-
out hindrance in us, that they may accomplish nothing, and we
remain firm against all violence and persecution, and submit to
the will of God.
Such prayer must indeed be our protection and defence now, 69
to repel and overcome all that the devil, Pope, bishops, tyrants
and heretics can do against our Gospel. Let them rage all to-
gether and attempt their utmost, and deliberate and resolve how
they may destroy and exterminate us, that their will and coun-
Mjc sel may prevail. One or two Christians with this petition
alone shall be our wall against them, upon which they
shall dash themselves to pieces. This consolation and con- 70
fidence we have, that the will and purpose of the devil and of
all our enemies must fail and come to naught, however proud,
secure and powerful they know themselves to be. For if their
will were not broken and frustrated, the kingdom of God
oould not abide upon the earth or his name be hallowed.
The Fourth Petition.
Give us this day our daily bread. 71
Here we are mindful of the poor bread-basket, namely, of 72
our body and the necessaries of the temporal life. It is a brief
and simple word, but it is also very broad and comprehensive.
For if you speak of, and pray for, daily bread, you pray for
everything that is necessary in order to have and enjoy the
same, and also against everything which interferes with it.
Therefore you must enlarge your thoughts and extend them
Part in. THE LOEiyS PKAYER. 459
afar, not only to the oven or the flour-barrel, but to the dis-
tant field and the entire land, which bears and brings to us
daily bread and every sort of sustenance. For if God did not
cause it to grow, and bless and preserve it in the field, we could
never take bread from the oven or have any to set upon the
table.
To speak briefly, this petition includes everything that belongs 73
to our entire life in the world. For on that account alone do we
need daily bread. But to our life it is not only necessary that
our body have food and covering and other necessaries, but also
that we live in peace and quiet with those among whom we live
and have our intercourse in daily business and conversation and
in every manner possible ; in short, whatever pertains to the
interests of family, of neighbors and of government. For
where these things do not prosper as they ought, the necessa-
--« ries of life also must fail, and life cannot be maintained.
There is, besides, the greatest need to pray for temporal 74
authority and government, as that by which, most of all, God
preserves to us our daily bread and all the comforts of this life.
For though we had received of God all good things in abun-
dance, we should not be able to retain any of them, or use
them in security and happiness, if he did not give us a per-
manent and peaceful government. For where there are dis-
sension, strife and war, there the daily bread is already taken
away, or at least diminished.
Therefore it would be very proper to place in the coat-of-75
arms of every pious prince the figure of a loaf of bread, in-
stead of that of a lion or of a wreath of rue, or to stamp it
upon the coin, to remind both them and their subjects that
by their office we have protection and peace, and that without
them we could not eat and retain our daily bread. Wherefore
also they are worthy of all honor, so that we should give to
them for their office what we ought and can, as to those through
whom we enjoy in peace and quietness what we have, inas-
much as otherwise we could not retain a farthing ; and that in
addition we shall also pray for them that through them God
may bestow on us still more blessing and good.
Thus we have very briefly indicated how far this petition 76
extends through all interests upon earth. Of this any one
might indeed make a long prayer, and with many words enu-
merate all the things that are included therein, as that we pray
God to give to us food and drink, garments, house and estate,
and health of body, also that he cause the grain and fruits of
the field to grow and produce richly. And that afterwards he
help us in our families, giving and preserving to us a godly
wife, pious children and servants ; cause our work, handicraft,
or whatever we have to do to prosper and succeed, and favor
460 THE LARGE CATECHISM.
us with faithful neighbors and good friends, etc. Also to give 77
to emperors, kings and all ranks, and especially to our rulers
and all counsellors, magistrates and officers, wisdom, strength
-«- and success for good government and victory over the
Turks and all our enemies ; to give to subjects and the
common people obedience, peace and harmony in their life with
one another ; and that he would preserve us from all sorts of 78
calamity to body and support, as lightning, hail, fire, flood,
poison, pestilence, cattle-plague, war and bloodshed, famine,
destructive beasts and wicked men, etc. All this it is impor- 79
tant to impress upon the simple, viz. that these things come
from God and must be prayed for by us.
But this petition is especially directed against our chief 80
enemy, the devil. For all his thought and desire is occupied
with depriving us of all that we have from God and hindering
us in its enjoyment ; and he is not satisfied to obstruct and de-
stroy spiritual government in order that he may lead souls
astray by his lies and bring them under his power, but he also
seeks to prevent the stability of all government and honorable
peaceable relations upon earth. Thus he causes so much con-
tention, murder, sedition and war, also lightning and hail, de-
struction of grain and cattle, poisoning the air, etc.; in short, 81
he is sorry that any one has a morsel of bread from God and
eats the same in peace; and if it were in his power, and our
prayer (next to God) did not prevent him, he would not allow
a stalk in the field or a farthing in the house, yea, not even an
hour of life, to those especially who have the Word of God and
endeavor to be Christians.
Thus God also wishes to indicate to us how he cares for us 82
in all our need and faithfully provides also for our daily main-
tenance. And although he grants and preserves the same even 83
to the wicked and knaves, yet he wishes that we pray to
him for it; so that we may recognize that we receive it from
his hand, and may feel his paternal goodness toward us therein.
For when he withdraws his hand nothing can prosper or be
maintained to the end, as is daily seen and experienced. How 84
much trouble there is now in the worhl only on account of bad
coin, yea on account of daily oppression and imposition in com-
mon trade, bargaining and labor on the part of those who wan-
--rx tonly oppress the poor and deprive them of their daily
bread ! This indeed we must allow them to do ; but let
them take care that they do not omit the common prayer, and
that this petition in the Lord's Prayer be not against them.
PabtIII. the LORD'S PRAYER. 461
The Fifth Petition.
And forgive us our trespasses, as we forgive those who trespass S^
against vs.
This point now pertains to our poor miserable life, which, al- 86
though we have and believe the Word of God, and do and suffer
his will, and are supported by his gifts and blessings, is never-
theless not without sin. For we stumble daily and transgress
because we live in the world, among men who do us great
wrong and give cause for impatience, anger, revenge, etc. And 87
besides we have Satan at our back, who attacks us on every
side, and fights (as we have heard) against all the foregoing
petitions, so that it is not possible to stand always firm in such
a persistent conflict.
Therefore there is here again great need to call upon God and 88
to pray : " Dear Father, forgive us our trespasses." Not as
though he did not without, and even before, our prayer forgive
sin (for he has given us the Gospel, in which is pure forgive-
ness) before we prayed or ever thought about it. But this is to
the intent that we may recognize and accept such forgiveness.
For since the flesh in which we daily live is of such a nature 89
that it neither believes nor trusts God, and is ever active in
evil lusts and devices, that we sin daily in word and deed, in
sins of omission and commission, by which peace of conscience
is destroyed, so that it is afraid of the wrath and displeasure of
God, and thus loses the comfort and consolation of the Gospel,
it is an unceasing necessity that we have recourse to this peti-
tion, and obtain therein consolation wherewith to again comfort
the conscience.
^«q But this should serve to break our pride and keep us 90
humble. For he has reserved this prerogative to himself,
that if any one boast of his godliness and despise others, he
may regard himself in the light of this prayer, and thus he will
find that he is no better than others, and that in the presence
of God all must lower their plumes, and be glad merely that
they can attain forgiveness. And let no one think that as long 9;
as we live here he can reach such position that he will not
need such forgiveness. In short, if God do not forgive with-
out intermission we are lost.
It is therefore the intent of this petition that God would 9a
not regard our sins and bring in account against us what we
daily deserve ; but would deal graciously witli us, and forgive,
as he has promised, and thus grant us a joyful and confident
conscience to stand before him in prayer. For where the heart
is not in right relation towards God, nor can take such confi-
deroe, it will never more venture to pray. But such con-
462 THE LARGE CATECHISM.
fident and joyful heart is impossible except in the a^mrance of
the forgiveness of sin.
But there is a necessary yet consolatory addition attached 193
"^s wt forgive^
He has promised that we shall be sure that everything is
forgiven and pardoned, yet in so far as we also forgive our
neighbor. For just as we daily sin much against God — and 94
yet he forgives us all through grace — so we must ever forgive
our neighbor who does us injury, violence and wrong, and
shows malice toward us, etc. If, therefore, you do not forgive, 95
then do not think that God forgives you ; but if you forgive,
you have this consolation and assurance, that you have forgive-
ness in heaven. This is not on account of your forgiving, for 96
God forgives freely and without condition, out of pure grace,
because he has so promised as tie Gospel teaches. But he has
rather appointed this as a token for our confirmation and assur-
AQT. ance in addition to the promise (which accords also with
this prayer), (Luke 6 : 37) : ^^ Forgive and ye shall he for-
givenJ^ Therefore Christ also repeats it after the Lord's Prayer,
and says (Matt. 6 : 14) : ^^For if ye forgive men their trespasses^
your heavenly Father will also forgive you J'
This sign is therefore annexed to this petition, that when we 97
pray we remember the promise and think : " Dear Father, for
this reason I come and pray thee to forgive me ; not that I can
make satisfaction, or can merit anything by my works, but
because thou hast promised and attached the seal thereto, that I
should be as sure as though I had absolution pronounced by
thyself." For as great effects as Baptism and the Lord's Supper 98
produce, which are appointed as external signs, this sign can
also produce to confirm our consciences and cause them to re-
joice. And it is especially given for this purpose, viz. that we
might practise and make use of it every hour, as that which we
have with us at all times.
The Sixth Petition.
And lead us not into temptation, 99
We have now heard enough of the struggle and toil required 100
to preserve all that for which we pray, and to persevere therein,
which, nevertheless, is not achieved without infirmities and
stumbling. Besides, although we have received forgiveness
and a good cor^cience and are entirely acquitted, yet is our
life of such a nature that one stands to-day, and to-morrow
falls. Therefore, even though we be godly and stand be-
fore God with a good conscience, yet we must ever pray that
he would not suffer us to relapse and yield to trials and temp-
tations.
Part III. THE LOKD'S PRAYEE. 463
But this temptation, or (as our old Saxons used to say) loi
Beko^rungey is of three kinds, namely, of the flesh, of the
world and of the devil. For we all dwell in the flesh and loa
carry the old Adam on our shoulders ; he exerts himself and
daily incites us to wantonness, indolence, excess in eating and
drinking, avarice and deception, to defraud our neighbor and
to impose upon him, and, in short, to all manner of evil lusts
which cleave to us by nature, and to which we are incited by
the society and example of other people, and by what we hear
and see, which often irritate and corrupt even a guiltless heart.
*r^^ Then comes the world, which offends us in word and 103
deed, and impels us to anger and impatience. In short,
there is nothing but hatred and envy, enmity, violence and
wronj,, unfaithfulness, vengeance, cursing, raillery, slander,
pride und haughtiness, with superfluous ornament, honor, fame
and power, where no one is willing to be the least, but every
one deiires to sit at the head and to be seen before all.
Then comes the devil, inciting and provoking in all direc- 104
tions, but especially exerting himself in spiritual matters and
such as pertain to the conscience, namely, to induce us. to de-
spise and disregard the works and Word of God, to tear us
from our faith, from hope and from love, and bring us into a
perverted faith or unbelief, false security and obduracy; or, on
the other hand, to despair, denial of God, blasphemy and in-
numerable other shocking things. These are indeed snares
and nets — yea, real fiery darts which the devil shoots most
venomously into the heart, and not flesh and blood.
Great and grievous indeed are these dangers and temptations 105
which every Christian must bear, even though each one were
alone by himself. So that every hour that we are in this vile
life, where we are attacked on all sides, chased and hunted down,
we are moved to cry out and to pray that God would not suffer
us to become weary and faint and to relapse into sin, shame
and unbelief; for otherwise it would be impossible to overcome
even the least temptation.
This, then, is ^^not leading us into temptation,*^ viz. when he 106
gives us power and strength to resist, even when the temptation
be not taken away or removed. For since we live in the flesh
and have the devil about us, no one can escape temptation and
allurements; and it cannot be otherwise than that we must
endure trials — yea, even be entangled in them ; but for this we
pray, viz. that we may not fall and be drowned therein.
To feel temptation is therefore a far different thing from 107
-00 consenting or yielding to it. We must all feel it, although
not all in the same manner, but some in a greater degree
and more severely than others ; as youth suffer especially from
the flesh, afterwards they that attain to middle life and old age,
464 THE LARGE CATECHISM.
from the world, but others who are occupied with spiritual
matters — that is, strong Christians — from the devil. But such lof
feeling, as long as it is against our will and we prefer to be rid
of it, can harm no one. For if we did not feel it, it could
not be called a temptation. But to consent thereto is when we
give it loose reins and do not resist or pray against it.
Therefore we Christians must be armed and daily expect to 109
be incessantly attacked, so that no one go on in security and
heedlessly, as though the devil were far from us, but at all
times expect and return his blows. For though I now am
chaste, patient, kind and in firm faith, the devil will yet this
hour send such an arrow into my heart that I can scarcely
stand. For he is an enemy that never desists nor becomes
tired, so that when one temptation ceases, others always arise
anew.
Therefore there is no help or comfort, except to run hither iic
and to take hold of the "XorcZ's Prayer ^^ and thus address
God from the heart : " Dear Father, thou hast taught me to
pray. Let me not relapse because of temptations." Thus you 1 1 1
shall see that they must desist, and finally yield. Else if you
venture to help yourself by your own thoughts and counsel,
you will only make the matter worse and give the devil more
space. For he has a serpent's head, which if it gain an open-
ing into which he can pry, the whole body will follow with-
out detention. But prayer can prevent him and drive him
back.
The Seventh and Last Petition.
But deliver lis from evil Amen, 112
^go In the Greek text this petition says: "Deliver or pre- 113
serve us from the evil one, or the malicious one;" and looks
as if it were speakingof the devil, as though he would comprehend
everything in one, that the entire substance of all our prayer
should be directed against our chief enemy. For it is he who
prevents and destroys everything among us that we pray for:
the name or honor of God, God's kingdom and will, our daily
bread, a cheerful good conscience, etc.
Therefore we finally sum it all up and say ; "Dear Father, 114
pray help that we be rid of all these calamities." But there is 115
nevertheless also included whatever may happen to us under
the devil's kingdom — poverty, shame, death, and, in short, all
misery and sorrow which is so without limit upon the earth.
For since the devil is not only a liar, but also a murderer, he
constantly seeks our life, and wreaks his anger whenever he
can affect our bodies with misfortune and harm. Hence it
comes that he often breaks men's necks or drives them to in-
sanity, drowns some, and induces many to commit suicide, and
Part IV. BAPTISM. 466
to many other terrible calamities. Therefore we have Dothing 1 16
left upon earth to do but to pray against this arch-enemy with-
out ceasing. For unless God preserved us we would not be
secure against him for even an hour.
Hence you see again how God wishes us to pray to him for 1 17
everything also which aifects our bodily interests, that we seek
and expect help nowhere else except in him alone. But this 118
point he put last. For if we are to be preserved and delivered
from all evil, the name of God must be sanctified in us, his
kingdom must be with us and his will be done among us.
After that he will preserve us from sin and shame, and be-
sides from everything that might harm or injure us.
Thus God has briefly placed before us all the necessities 1 19
which may ever concern us, so that we might have no excuse
for not praying. But all depends upon this, that we learn to
say " Jmm," that is, that we do not doubt that our prayer will
surely be heard, and that what we pray shall be done. For 120
this is nothing else than the word of undoubting faith, not of
one praying at a venture, but of one who knows that God
-«. does not lie to him, since he has promised to grant it.
Where, therefore, there is no such faith, there also can be
no true prayer. It is, therefore, a pernicious delusion of those 121
who thus pray that they cannot from the heart say "Amen"
thereto, and positively conclude that God will answer their
prayer, but that they remain in doubt and say, " How should
1 be so bold as to boast that God will answer my prayer ?
Since I am nothing but a poor sinner," etc.
The reason for this is, they regard not the promise of 122
God, but their own work and worthiness, whereby they de-
spise God and reproach him with lying, and therefore they
receive nothing. As St. James says (1:6): " But let him 123
ask in faith, nothing wavering: for he that waver eth is like a
wave of the sea, driven with the wind and tossed. For let not
that man think that he shall receive anything of the LordJ'
Only consider the importance that God attaches to our being, 124
sure that we do not pray in vain, and to our avoidance of a
light estimation of prayer.
PART FOURTH.
485 OF BAPTISM.
We have now finished the three chief parts of common i
Christian doctrine. Besides these we have yet to speak of our
59
^^^ THE LAKGE CATECHISM.
two sacraments Instituted by Christ, of which also every Chris-
tian ought to have at least some short elementary instruction,
because without them there can be no Christian ; although, alas !
hitherto no instruction concerning them has been given. But a
in the first pla^e we take up baptism, by which we are first re-
ceived into the Christian Church. That it may be readily un-
derstood, we will carefully treat of it, and keep only to that
which it is necessary to know. For how it is to be maintained
and defended against heretics and sects we will commend to
the learned.
In the first place, it is important above all things to know 3
well the words upon which baptism is founded, and to which
everything pertains that is to be said on the subject, namely,
where the Lord Christ speaks (Matt. 28 : 19): "6ro ye therefore 4
and teach all nations, baptizing them in the name of the Fathei^,
and of the Son, and of the Holy GhostJ^
Likewise in St. Mark, the last chapter (v. 16) : "He that be- 5
lieveth and is baptized shall be saved; but he that believeth not
shall be damned.^'
In these words we must notice, in the first place, that here 6
stands God's commandment and institution that we shall not
doubt that baptism is divine, and not devised and invented by
men. For as truly as I can say no man has spun the Ten
Commandments, the Creed and the Lord's Prayer out of his
head, but they are revealed and given by God himself, so also
I can boast that baptism is no human trifle, but that it is in-
^gg stituted by God himself, and that it is most solemnly and
rigidly commanded that we must be baptized or we can-
not be saved. It is not, then, to be regarded a trifling matter,
like the putting on of a new coat. For it is of the greatest im- 7
portance that we esteem baptism excellent, glorious and exalted,
for which we chiefly contend and fight, because the world is now
so full of sects exclaiming that baptism is a merely external
thing, and that external things are of no use. But let it be 8
ever so much an external thing, here stand God's Word and
commandment which have instituted, established and confirmed
baptism. But what God has instituted and commanded cannot
be a vain, useless thing, but must be most precious, though in
external appearance it be of less value than a straw. If hith-9
orto, when the Pope with his letters and bulls dispensed indul-
gences and consecrated altars and churches, solely because it has
been considered a great thing of the letters and seals ; we ought
to esteem baptism much more highly and more precious, because
God has commanded it, and it is performed in his name. For
these are the words . Go , . . baptize — but not in your name,
but in the name of God.
For to be baj)tized in the name of God is to be baptized not ic
PabtIV. baptism. 401
by men, but by God himself. Therefore, although it is per-
formed by human hands, it is nevertheless God's own work.
From this fact every one may himself readily infer that it is a
far higher work than the work of any man or saint. For what
greater work can we do than the work of God ?
But here the devil makes his great efforts to delude us with ii
false appearances, and lead us away from the work of God to
our own works. For the appearance is much more splendid
when a Carthusian does many great and difficult works ; and
we all think much more of that which we do and merit our-
selves. But the Scriptures teach thus : Even though we collect 12
in one mass the works of all the monks, however splendidly
they may shine, they would not be as noble and good as if God
should pick up a straw. Why ? Because the person is nobler
and better. And here we must not estimate the person accord-
ing to the works, but the works according to the person, from
-J.- whom they most derive their worth. But insane reason 13
does not regard this, and because baptism does not present
the attractive appearance of the works which we do, it is to be
esteemed as nothing.
From this now derive a proper understanding of the subject, 14
and when asked what baptism is, answer, that it is not simply
water, but water comprehended in God's Word and command-
ment, and sanctified thereby, so that it is nothing else than a
divine water ; not that the water in itself is better than other
water, but that God's Word and commandment are added.
Therefore it is pure wickedness and blasphemy of the devil 15
that now our new spirits mock at baptism, separate it from
God's Word and institution, and regard nothing but the water
which is taken from the well ; and then they prate and say :
How is a handful of water to save souls? Yes indeed, my 16
friend, who does not know as much as that, that if they be
separated from one another water is water ? But how dare you
thus interfere with God's order, and tear out the most precious
jewel with which God has connected it and set it, and which
he will not have separated? For the germ in the water is
God's Word and commandment and the name of God, which
is a treasure greater and nobler than heaven and earth.
Thus we now comprehend the difference, that baptism is 17
quite another thing from all other water ; not on account of the
natural water, but because something more noble is here added.
For God himself stakes his honor, his power and might there-
on. Therefore it is not simply natural water, but a divine,
heavenly, holy and blessed water, and in whatever other terms
we can praise it, — all on account of the Word, which is a
heavenly, holy Word, that no one can sufficiently extol, for it
has and is able to do all that God is and can do [since it has
468 THE LAKGE CATECHISM.
all the virtue and power of God comprised in it]. Hence also i8
it derives its character as a sacrament, as St. Augustine also
taught: ^^Accedat verbum ad elementum et fit sacramentumJ*
That is, when the Word is joined to the element or natural sub-
stance it becomes a sacrament, that is, something holy and di-
vine, and a holy and divine sign.
^«o Therefore we always teach that the sacraments and all 19
external things which God has ordained and instituted should
not be regarded according to the coarse, external mask, as we re-
gard the shell of a nut, but as the Word of God is included there-
in. For thus we also speak of the parental estate and 01 civil 20
government. If we would regard the persons in such estate
according to their noses, eyes, skin, and hair, flesh and bones,
we should find them to look like Turks and heathen. And you
might well proceed to say : Why should I esteem them more
than others ? But because the commandment of God is added :
^^ Honor thy father and thy mother ^'^ I see quite another man,
adorned and clothed with the majesty and glory of God. The
commandment (I say) is the chain of gold about his neck, yea,
the crown upon his head, which shows to me how and why I
shall honor this flesh and blood.
Thus, and much more even, we must honor baptism, and es- 21
teem it glorious, on account of the Word, as being honored
both in word and deed by God himself, and confirmed with
miracles from heaven. For do you think it was a jest that
when Christ was baptized the heavens opened and the Holy
Ghost descended visibly, and there was nothing present but
divine glory and majesty?
Therefore I exhort again that these two, the water and the 22
Word, be by no means separated. For if the Word be taken
away, the water is the same as that with which the servant
cooks, and may indeed be called a bath-keeper^s baptism. But
when the Word is added, as God has ordained, it is a sacra-
ment, and is called Christian baptism. This is the first part
of the essence and dignity of the holy sacrament.
Since we know now what baptism is, and how it is to be ad- 23
ministered, we must, in the second place, also learn why and
for what purpose it is instituted ; that is, what it avails, gives
and produces. And this also we cannot discern better than
from the words of Christ above quoted : ' He that believeth and is
baptized shall be saved J^ Therefore we state it most simply thus, 24
that the power, work, profit, fruit and end of baptism is this,
viz. to save. For no one is baptized in order that he may be-
come a prince, but, as the words declare, that he be saved. But 25
to be saved, we know, is nothing else than to be delivered from
^gg sin, death and the devil, and to enter into the kingdom of
Christ, and to live with him for ever.
PabtIV. baptism. 4Q^
Here you see again how highly and precious we should esteem 26
baptism, because in it we obtain such an unspeakable treasure,
which also indicates sufficiently that it cannot be simply water.
For water alone could not do such a thing, but the Word does
it, and (as said above) the name of God is comprehended there-
in. But where the name of God is, there also must be life and 27
salvation, that it may indeed be called a divine, blessed, fruit-
ful and gracious water ; for by the Word such power is im-
parted to baptism that it is a laver of regeneration, as St. Paul
also calls it (Tit. 3 : 6).
But as our would-be wise, new spirits declare that faith alone 28
saves, and that works and everything external avail nothing, we
answer : It is true, nothing in us is in any way effectual but
faith, as we shall hear still further. But this these blind 29
guides are unwilling to see, viz. that faith must have something
which it is to believe, something of which it may take hold,
and upon which it can stand and rest. Thus faith clings to
the water, and believes that in baptism is pure salvation and
life ; not in the water (as we have said plainly enough), but
in tlie Word and institution of God incorporated therein, and
the name of God which inheres in it. If I believe this, what
else is that but believing in God as in him who has given
and set his Word in this ordinance, and proposes to us
this external element wherein we may apprehend such a
treasure.
We therefore say that it is madness to separate faith, and 30
that wherein faith adheres and to which it is bound, though it
be something external. Yea, it must be something external,
that it may be apprehended by the senses, comprehended, and
thereby be brought into the heart, as indeed the entire Gospel
is an external, verbal proclamation. In short, what God does
and works in us he proposes to work through such external in-
^QQ stitutions. Wherever, therefore, he speaks, yea, whereby
or whereinsoever he speaks, there faith must look, and to
that it must hold. Now here we have the words: ^^ He that 2^
believeth and is baptized shaU he saved.'' To what else do they
refer but to baptism, i. e. the water comprehended in God's in-
stitution ? Hence it follows that whoever rejects baptism re-
jects the Word of God, faith and Christ, who directs us to bap-
tism and binds us thereto.
In the third place, since we have learned the great benefit and 32
power of baptism, let us see further who is the person that re-
ceives these benefits and gifts of baptism. That also is again 33
most clearly and beautifully expressed in the words : " He
that believeth and is baptized shall be saved'' That is, faith
alone makes the person worthy to receive profitably the sav-
ing, divine water. Because these blessings are here promised
470 THE LARGE CATECHISM.
and presented in the words in and with the water, th( y cannot
be received, except we believe it with the heart. Although ^
it is in itself a transcendent divine treasure, it is of no avail
without faith. Therefore is the effect of this single word, ^^ He
ilwt believeth '' — so great that it excludes and rejects all worl?
which we can do in the opinion thereby to merit and obtain
salvation. For it is determined that whatever is not of faith
avails nothing and receives nothing.
But if they say, as they are accustomed, Baptism also is it- 35
self a work, and you say works are of no avail for salvation,
what then would remain of faith ? Answer : Yes, our works
avail nothing for salvation, but baptism is not our work, but
the work of God (for you must make a great distinction be-
tween the baptism of Christ and a bath-keeper's baptism).
God's works are saving and necessary for salvation, and do not
exclude faith, but demand it ; for without faith they cannot be
apprehended. For in this, that you suffer the water to be 36
poured upon you, you have not so received baptism that it be-
comes a blessing to you ; but it will be a blessing to you if you
have yourself baptized with the purpose, according to God's
command and institution, and besides in God's name, to receive
in the water the promised salvation. This the hand cannot do,
nor the body ; but the heart must believe it.
Thus we see plainly that this is no work of our doing, but 37
^q^ a treasure which he gives us, and which faith apprehends ;
just as the Lord Jesus Christ upon the cross is not a work,
but a treasure comprehended in the Word, and offered to us and
received by faith. Therefore they do us wrong in exclaiming
against us that we preach against faith ; since we alone insist
upon it as of such necessity that without it nothing can be re-
ceived or enjoyed.
Thus we have these three parts which it is necessary to know 38
concerning this sacrament, especially that the institution of God
is to be held in all honor, which alone would be sufficient,
though it be an entirely external thing. Just as the command-
ment, " Honor thy father and thy mother,^' refers to bodily flesh
and blood, wherein we are to regard not the mere flesh and
blood, but the commandment of God in which they are com-
prehended, and on account of which the flesh is called father
and mother ; so also, though we had no more than these words,
" Go ye and baptize/' etc., it would be necessary for us to accept
and do i<-. as the institution of God. Yet now we have not 39
only God's commandment and injunction, but also the promise,
on account of which it is still far more glorious than whatever
else God has commanded and ordained, and is in short so full
of consolation and grace that heaven and earth cannot compre-
hend it. But it lequires a special art to believe this, for there 4c
l»ARTiV. BAPTISM. 471
is no want of treasure, but there is a want of faith to appre-
hend it and hold it firmly.
Therefore every Christian has enough in baptism to learn 41
and to practise all his life. For lie has always enough to do to
believe firmly what baptism promises and brings, viz. victory
over death and the devil, forgiveness of sin, the grace of God,
the entire Christ and the Holy Ghost with his gifts. In short, 42
It IS so transcendent that if timid nature consider it, it might
well doubt whether it could be true. For only consider,*'if 43
(here were somewhere a physician who understood the art of
saving men from dying, or, if they died, of restoring them to
life, so that they would live for ever, how the world would pour
in money like snow and rain, so that because of the throng of
the rich no one could find access ! But here in baptism there
492 ^^ brought free to every one's door such a treasure and
such medicine as utterly destroys death and preserves all
men alive.
We must so regard baptism and avail ourselves of its 44
blessings, that when our sins and conscience oppress us we
strengthen ourselves and take comfort and say : I am baptized,
and if baptized it is promised me that I shall be saved and have
eternal life, both in soul and body. For for this reason two 45
things are done in baptism, viz. the body which can apprehend
nothing but the water is sprinkled, and the word is spoken for
the soul to apprehend.
But because water and the Word are united in baptism, there- 46
fore body and soul must be saved and live for ever; the soul
through the Lord which it believes ; but the body because it is
united with the soul, and also apprehends baptism as it is able
to apprehend it. We have, therefore, no greater jewel in body
and soul, for thereby we are made holy and are saved, which
otherwise no kind of life, no work upon earth, could attain.
This must suffice respecting the nature, blessing and use of
baptism, for it answers the present purpose.
Of Infant Baptism.
Here we are brought to a question by which the devil, 47
through his sects, confuses the world, namely —Of Infant Bap-
^iism. Whether children also believe, and it be right to baptize
them? Concerning this, we say briefly: Let the simple and 48
unlearned dismiss this question from their minds, and refer it
to the learnel. But if you will answer, then answer thus : 49
That the baptism of infants is pleasing to Christ is suffici-
ently proved from his own work, namely, that God sanctifies
493 ^^^y ^^ them who have been thuo baptized, and has given
them the Holy Ghost ; and that the^-G are yet many eve*.
472 THE LAEGE CATECHISM.
to-day in both whose life and doctrine we perceive that they
have the Holy Ghost ; as it is also given to us by the grace of
God that we can explain the Scriptures and come to the know-
ledge of Christ, which h impossible without the Holy Ghost.
But if God did not accept the baptism of infants, he would not 5c
give the Holy Ghost nor any part thereof to any of them ;
therefore during this long time unto this day no man upon
earth could have been a Christian. But since God confirms
baptism by the gift of his Holy Ghost, as is plainly percepti-
ble in some of the Church Fathers, as St. Bernard, Gerson, John
Huss and others, who were baptized in infancy, and since the
holy Christian Church cannot perish until the end of the
world, they must acknowledge that such infant baptism is
pleasing to God. For he can never be opposed to himself, or
support falsehood and wickedness, or for its promotion impart
his grace and Spirit. This is indeed the best and strongest 51
proof for the simple-minded and unlearned. For they shall
not take from us or overthrow this article : '^ J believe in a
holy Christian Church, the communion of saints.'^
Further, we say that we are not so much concerned to know 52
whether the person baptized believe or not ; for on that ac-
count baptism does not become spurious ; but everything de-
pends upon the Word and commandment of God. This now 53
is perhaps somewhat acute, but it rests entirely upon what I
have said, that baptism is nothing else but water and the Word
of God in and with each other, i. e. when the Wo^^ is added to
the water, baptism is genuine, even though faith be wanting.
For my faith does not make baptism, but receives it ; and bap-
tism does not therefore become spurious if it be wrongly re-
ceived or employed, as it is not bound (as said) to our faith, but
to the Word.
For even though a Jew should to-day come with evil pur- 54
pose and wickedness, and we should baptize him in all good
faith, we must say that his baptism is nevertheless genuine.
For here is the water together with the Word of God, even
though he do not receive it as he should, just as those who
'mworthily partake of the Lord's Supper receive the true sac-
rament, even though they do not believe.
-Q- Thus you see that the objection of the sectarians is vain. 55
For (as we have said) even though infants did not believe,
which, however, is not the case (as we shall now prove), yet
their baptism would be genuine, and no one should rebaptize
them. So too the sacrament of the Lord's Supper is not cor-
rupted though some one approach it with evil purpose, and he
is not to be allowed on account of his abuse to take it a second
time, the selfsame hour, as though he had not received the true
sacrament at first ; for that would be the greatest profanation
k
Part IV. BAPTISM. 473
and contempt of the sacrament. How can wc think it possible
that God's Word and institution should therefore fail and be
of no account, because we make a wrong use of it ?
Therefore I say, if you have not believed, then believe now and 56
say thus : The baptism indeed was right, but I, alas ! did not
receive it aright. For I myself also, and all who are baptized,
must speak thus before God : " I come in my faith and in that
of others, yet I cannot rest in this, viz. that I believe, and that
many people pray for me ; but in this I can rest, that it is thy
Word and commandment. Just as I receive the Lord's Supper,
trusting not in my faith, but in the Word of Christ ; whether
I am strong or weak I commit myself into the hand of God.
But this I know, that he bids me go eat and drink, etc., and
gives me his body and blood, that will not deceive me or prove
false to me."
Thus we do also in infant baptism. We bring the child in 57
the purpose and hope that it may believe, and we pray that
God may grant it faith : but we do not baptize it upon that,
but solely upon the command of God. Why so? Because
we know that God does not lie : I and my neighbor, and in
short all men, may err and deceive, but the Word of God can-
not err.
Therefore they are presumptuous and likewise obtuse minds 58
that draw such inferences and conclusions as that where there
is not the true faith, there also can be no true baptism. Just
as if I would draw the inference : If I do not believe, then
Christ is nothing ; or thus : If I am not obedient, then father,
mother and government are nothing. Is it indeed a correct
conclusion that where any one do not what he ought, the
.Qt- thing therefore in itself shall be nothing and of no value ?
My dear reader, just invert the argument and draw this 59
inference. For this very reason baptism is something and is
right, because it has been wrongly received. For if it were not
something right and true in itself, it could not be wrongly re-
ceived nor sinned against. The saying is: "An abuse does
not destroy a matter, but confirms it." For gold is not the less
gold though a harlot wear it in sin and shame.
Therefore let it be decided that baptism always remains true, 60
retains its full nature, even though a person should be bap-
tized, and yet should not truly believe. For God's institution
and Word cannot be changed or perverted by men. But these 61
fanatics are so blinded that they do not see the Word and com-
mandment of God; and regard baptism only as they regard
water in the brook or in a vessel ; and the magistrate only as they
look upon another man ; and because they regard neither faith
nor obedience, they conclude that these institutions themselves
are of no account. Here lurks a concealed seditious devil, who 6''
60
474 THE LAKGE CATECHISM.
would like to tear the crown from the head of authority to
trample it under foot, and in addition pervert and bring to
naught all the works and institutions of God. Therefore we 6 j
must be brave and well armed, and not allow ourselves to be
turned from the Word, so as not to regard baptism a mere
empty sign, as the fanatics dream.
Finally, we must also know what baptism signifies, and why 64
God has ordained just such external sign and form for the sac-
rament by which we are first received into the Christian Church.
But the act or form is this, that we are sunk under the water, 65
which passes over us, and afterwards are drawn out again.
These two parts, to be sunk under the water and drawn out
again, signify the power and efficacy of baptism, which is no-
thing else than putting to death the old Adam, and after that
the resurrection of the new man, both of which must take
place in us all our lives. So that a truly Christian life is no-
thing else than a daily baptism, once begun and ever to be con-
tinued. For this must be practised without ceasing, that we
ever keep purging away whatever is of the old Adam, and that
that which belongs to the new man may come forth. But what 66
is the old man ? It is that which is born in us, from Adam,
MQn malicious, hateful, envious, lascivious, avaricious, indolent,
haughty, yea, unbelieving, infected with all vices, and hav-
ing by nature nothing good in it. When now we are received 67
into the kingdom of Christ, these things must daily decrease,
that we daily become more gentle, more patient, more meek,
and ever withdrawn more and more from unbelief, avarice,
hatred, envy, haughtiness.
This is the true use of baptism among Christians, as signified 68
by the employment of water. Where this therefore is not prac-
tised, but the old man is left unbridled, so as to continually be-
come stronger, that is not rightly using baptism, bat striving
against baptism. For those who are without Christ cannot 69
but daily become worse, according to the proverb which ex-
presses the truth, " Worse and worse — the longer, the worse."
If a year ago one was proud and avaricious, then he is to-day 70
much prouder and more avaricious ; so that the vice grows and
increases from youth up. A young child has no special bad
habits; but if it grow up it becomes unchaste and impure,
and if it reach maturity real vices begin to prevail and become
daily worse.
Therefore the old man goes unrestrained in his nature if he 71
be not checked and suppressed by the power of baptism. On
the other hand, where men have become Christians, he daily
decreases until he is finally destroyed. That is rightly to be
buried in baptism, and to daily come forth again. Therefore 72
the external sign is appointed not only for a p >werful effect^
PabtIV. baptism 475
but also for an important signification. Where, therefore, faith 73
flourishes with its fruits, there it has no empty significance, but
the work [of mortifying the flesh] is added ; but where faith
is wanting, it remains a mei'e unfruitful sign.
And here you perceive that baptism, both in its power and 74
significance, comprehends also the third sacrament, which has
^Q« been called repentance, as it is really nothmg else than
baptism. For what else is repentance but an earnest 75
attack upon the old man [that his lusts be restrained] at the
beginning of a new life? Therefore if you live in repentance,
you walk in baptism, which not only signifies such a new life,
but also produces, begins and exercises it. For therein are 76
given grace, spirit and power to overcome the old man, so that
the new man may come forth and become strong.
Therefore our baptism abides for ever ; and even though some 77
one should fall from it and sin, we nevertheless always have
access thereto, that we may again subdue the old man. But we yd
must not again be sprinkled with water ; for though we were a
hundred times put under the water, it would nevertheless be only
one baptism, although the act and significance continue and
remain. Repentance, therefore, is nothing else than a return 79
and approach to baptism, that we return to and practise what
had been begun and had been abandoned.
This I say, therefore, that we do not fall into the opinion 80
in which we for a long time had been, by imagining that
our baptism is something past, which we can no longer use
after we have fallen again into sin. And the reason is, that it
was regarded only according to the external act once performed
and completed. And this arose from the fact that St. Je-8i
rome wrote that repentance is the second plank by which we must
swim forth and cross over after the ship is broken^ by which we
climb, and on which v;e are carried across the deep when we come
into the Christian Church. Thereby the use of baptism is so
removed that it can profit us no longer. Therefore thie expres- 82
sion is not correct, or else never rightly understood. For the
ship never breaks, because (as we have said) it is the institution
of God, and not a matter of ours ; but it happens, indeed, that
we slip and fall out of the ship. Yet if any one fall out, let
him see to it that he swim up and cling to it till he again come
into it and live in it, as he had formerly begun.
Thus it appears how excellent a thing baptism is, which 83
delivers us from the jaws of the devil and makes us God's own,
suppresses and takes away sin, and afterwards daily strengthens
^q« the new man ; and is and remains ever efficacious until we
pass from this estate of misery to eternal glory.
For this reason let every one esteem his baptism as a daily 84
dro»ss in which he shall constantly walk, that he may ever be
476 THE LAEGE CATECHISM.
found in the faith and its fruits, that he suppress the old man
and grow up in the new. For if we would be Christians we 85
must practise the work whereby we are Christians. But if any 86
one fall away therefrom, let him again come into it. For just 87
as Christ the mercy-seat does not abolish himself or forbid us
again to come to him, even though we sin, so all his treasure
and gifts also remain. If, therefore, we have once in baptism 88
received forgiveness of sin, it will remain every day, as long as
we live, that is, as long as we carry the old man about with us.
PART FIFTH.
OF THE SACRAMENT OF THE ALTAR.
As we have heard of holy baptism, so we must speak also con- i
cerning the other sacrament, namely, concerning these three
points : What it is, what are its benefits, and who shall receive it.
And all these are established by the words whereby Christ has
instituted it. This every one who desires to be a Christian and 2
go to the sacrament should know. For we do not think that
they who know not what they seek, or why they come, should
be admitted or should have it administered to them. The
words are these:
^^Our Lord Jesus Christ the same night in which he was be- 2
trayedy took bread ; and when he had given thanks, he brake it,
and gave it to the disciples, and said, Take, eat ; this is my body,
which is given for you: this do in remembrance of me.
^^After the same manner also he took the cup, when he had
supped, gave thanks, and gave it to them-, saying. Drink ye all of
it : this cup is the new testament in my blood, which is shed for
you for the remission of sins: this do ye, as oft as ye drink it, in
remembrance of me.''
Here also we do not wish to enter into controversy and con- 4
tend with the traducers and blasphemers of this sacrament, but
we must first learn (as we did in respect of baptism) what is of
the greatest importance, namely, that the chief point is the
Word and institution or command of God For it has not been
invented or introduced by any man, but without any one's coun-
sel and deliberation it has been instituted by Christ. Therefore 5
just as the Ten Commandments, the Lord's Prayer and the
rnn Creed retain their nature and worth, although you never
keep the first, pray the second or believe the third ; so
also doea this precious sacrament remain undisturbed, so that
nothing can be withdrawn or taken from it, even though we
employ and dispense it unworthily. Can you think indeed that 6
PartV. the SACEAMENT OF THE ALTAR 477
God is so concerned about what we do and believe, as on (hat
account to change his institutions ? Yet in all worldly things
everything remains as God has created and ordered it, no mat-
ter how we employ or use it. This must always be maintained, 7
for thereby the prating of nearly all the fanatical spirits can be
rf pelled. For they regard the sacraments as something that
we do without the Word of God.
What is therefore the Sacrament of the Altar ? 8
Answer : It is the true body and blood of our Lord Jesus
Christ, in and under the bread and wine which we Christians are
commanded by the Word of Christ to eat and to drink. And as 9
we have said of baptism that it is not simply water, so here also
we say the sacrament is bread and wine, but not mere bread
and wine as are ordinarily served at table, but bread and wine
comprehended in and connected with the Word of God.
It is the Word (I say) which makes and distinguishes this ic
sacrament, so that it is not mere bread and wine, but is and is
properly called the body and blood of Christ. For it is said :
" Accedat verbum ad elementum, et fit sacramentum/- " If the
Word be joined to the element it becomes a sacrament." This
saying of St. Augustine is so explicitly and so well put that
he has scarcely said anything better. The Word must make a
sacrament of the element, else it remains a mere element. Now, 11
it is not the word or institution of a prince or emperor, but of
the Exalted Majesty, at whose feet all creatures should fall and
say : " Amen, it is as he says,'' and accept it with all reverence,
fear and humility.
501 ^^ith this Word you can strengthen your conscience and 12
say : If a hundred thousand devils, together with all fanat-
ics raise the objection. How can bread and wine be the body
and blood of Christ ? etc., I know that all spirits and scholars
together are not as wise as is the Divine Majesty in his little fin-
ger. For here stands the Word of Christ : " Take, eat ; this is 13
my body ; — Drink ye all of this, this is the new testament in
my blood," etc. Here we abide, and would like to see those who
will constitute themselves his masters, and make it difierent
from what he has spoken. It is true, indeed, that if you take 14
away the Word or regard it without the Word, you have
nothing but mere bread and wine. But if the Word be added
thereto, as it must be, then in virtue of the same it is truly the
body and blood of Christ. For as the lips of Christ have
spoken, so it is, as he can never lie or deceive.
Hence it is easy to reply to all manner of questions about 15
which at the present time men are anxious, as, for instance :
Whether a wicked priest can administer and distribute the sac-
rament, and such like other points. For here conclude and 16
say : Even though a knave take or distribute the sacrament, he
478 THE LAKGE CATECHISM.
receives the true sacrament, that is, the true body and blood of
Christ, just as truly as he who receives or administers it in the
most worthy manner. For it is not founded upon the holiness
of men, but upon the (Vord of God. And as no saint upon
earth, yea, no angel in heaven, can change bread and wine into
the body and blood of Christ, so also can no one change or alter
it, even though it be abused. For the Word by which it be- 17
came a sacrament and was instituted does not become false be-
cause of the person or his unbelief. For he does not say : If
you believe or are worthy you will receive my body and blood,
but : Take, eat and drink, this is my body and blood. Likewise :
Do this (namely, what I now do, institute, give and bid you
take). That is as much as to say, No matter whether you 18
be worthy or unworthy, you have here his body and blood by
virtue of these words which are added to the bread and the wine.
This mark, and observe well ; for upon these words rest all 19
3ur foundation, protection and defence against all error and
temptation that have ever come or may yet come.
cAo Thus we have briefly the first point which pertains to 20
the essence of this sacrament. Now let us further look to
the efficacy and benefits on account of which the sacrament was
instituted ; which is also the most necessary part therein, that
we may know what we should there seek and obtain. This is 21
plain and clear from the words just mentioned: ^^ This is my
body and blood, given and shed for you, for the remission of sins J^
That is as much as to say briefly : We approach the sacrament 22
in order to receive there a treasure by and in which we obtain
forgiveness of sins. Why so ? Because the words stand here
and give us the same ; for on this account he bids me eat and
drink, that it may be my own and may benefit me, as a sure
pledge and token, yea, just the very same thing that is appointed
for me against my sins, death and every calamity.
On this account indeed is it called a food of souls, which 23
nourishes and strengthens the new man. For by baptism we
are first born anew ; but (as we said before) there remains
besides the old vicious nature of flesh and blood in man, and
there are so many hindrances and temptations of the devil and
of the world that we often become weary and faint, and some-
times also stumble.
Therefore it is given for daily food and sustenance, that faith 24
may refresh and strengthen itself so as not to retire in such a
battle, but that it bet^ome ever stronger and stronger. For the 25
new life must be so regulated that it continually increase and
progress ; but it must suffer much opposition. For the devil 26
is such a furious enemy that if he sees that we oppose him
and attack the old man, and that he cannot overpower us with
violence, he prowls and moves about on all sides, attempts all
Part V. THE SACRAMENT OF THE ALTAR. 479
arts, and does not desist, until he finally wearies us, so that we
either renounce our faith or yield hands and feet and become
careless or impatient. Therefore is this consolation here given 27
when the heart feels that the burden is becoming too heavy, so
that it may here obtain new power and refreshment.
rno But here a wilful misrepresentation is made by our wise 28
^ spirits with their great art and wisdom, crying out and pro-
testing : How can bread and wine forgive sins or strengthen
faith ? Although they hear and know that we do not say this
of such bread and wine as is in itself bread and wine, but of such
bread and wine as is the body and blood of Christ, and is united
with the words. That, we say, is the treasure, and nothing else,
through which such forgiveness is obtained. Now the only 29
way in which it is given and appropriated to us is in the words :
^' Given and shed for you J' For herein I have both truths, that
it is the body and blood of Christ, and that it is mine as a
treasure and gift. But the body of Christ can never be an un- 30
fruitful, vain thing, without efficacy and without benefits. Yet
however great be the treasure in itself, it must be comprehended
in the Word and administered to us, else we should never be
able to know or seek it.
Therefore also it is vain talk when they say that the body 31
and blood of Christ are not given and shed for us in the Lord^s
Supper, and therefore we cannot have forgiveness of sins in the
sacrament. For although the work was accomplished and the
forgiveness of sins acquired on the cross, yet it cannot otherwise
come to us, but through the Word. For what would we other-
wise know about it, that such a thing was accomplished and is
to be given us if it were not delivered to us in the preaching
or administration of the oral Word ? Whence will they know,
or how can they lay hold of and appropriate to themselves, this
forgiveness, except they hold and believe the Scriptures and
the Gospel ? But now the entire Gospel and the article of the 32
Creed : ^* / believe a holy Christian Church, the forgiveness of
sin/' etc., are by the Word embodied in this sacrament and pre-
sented to us. Why should we allow this treasure to be torn
from the sacrament ? Since they must confess that these are
the words which we hear everywhere in the Gospel, and they
dare by no means say that these words in tlie sacrament are of
no use, as little as that the entire Gospel or Word of God, apart
from the sacrament, is of no use.
gQ^ Thus we have now the entire sacrament, both as to what 33
it is in itself and as to what it brings and profits. Now
we must also see who is the person that receives this efficacy
and benefit. That is answered briefly, as we said above of bap-
tism and often elsewhere: Whoever believes it has what the
vvords declare and bring. For they are not spoken or pro-
480 THE LAKGE CATECHISM.
claimed to stone and wood, but to those who hear them, to
whom he says : '^ Take and eai^ etc. And because he offers 34
and promises forgiveness of sin, it cannot be received otherwise
than by faith. This faith he himself demands in the Word
when he says : " Given and shed for you^ As if he had said :
For this reason I give it, and bid you eat and drink, that you
may partake of it and enjoy it. Whoever now receives these 35
words, and believes that what they declare is true, has it. But
whoever does not believe it has nothing, as it is offered to him
in vain, and he refuses to enjoy such a saving good. The treas-
ure indeed is opened and placed at every one's door, yea, upon
every one's table, but it is necessary that you also take of it,
and confidently regard it as the words give it to you.
This now is the entire Christian preparation for receiving 36
this sacrament worthily. For since this treasure is fully pre-
sented in the words, it can be apprehended and appropriated
only by the heart. For such a gift and eternal treasure cannot
be seized by the hand. Fasting and prayer, etc. may indeed 37
be an external preparation and discipline, that the body may
bear itself modestly and reverently towards the body and blood
of Christ ; yet that which is given in and with it cannot be
seized and appropriated by the body. But this is done by the
faith of the heart, which discerns this treasure and desires it.
This may suffice for the general instruction respecting this sac- 38
rament ; for what is further to be said of it belongs to another
time.
In conclusion, since we have now the true understanding and 39
doctrine of the sacrament, there is indeed need of some exhort-
ation and admonition, that men may not neglect so great a
treasure which is daily administered and distributed among
^r.^ Christians — that is, that those who would be Christians
often prepare themselves to receive this venerable sacra-
ment. For we see that men are negligent and indifferent with 40
respect to it ; and there is a great multitude of such, who hear
the Gospel, and who, because the nonsense of the Pope has
been abolished, and we are freed from his laws and coercion, go
one, two, three years or even longer without the sacrament, as
though they were such strong Christians that they have no need
of it ; and some allow themselves to be prevented and deterred 41
by the pretence that we have taught that no one should ap-
proach it unless he feel hunger and thirst, and which urge him
to it. Some pretend that it is a matter of liberty and not
necessary, and that it is sufficient to believe without it ; and thus
for the most part they go so far that they become quite hard-
ened, and finally despise both the sacrament and the Word of
God.
Now, it is true, as we have said, that no one should be co- ^
PabtV. the SACKAMENT OF THE ALTAR. . 481
erced or compelled, lest we again institute an inquisition de-
structive to souls. But this we must know, nevertheless, that
such people as so long a time deprive themselves of, and with-
draw from, the sacrament, are not to be considered Christians.
For Christ has not instituted it to be treated as a show ; but
has offered it to his Christians, that they may eat and drink it,
and thereby remember him.
And those indeed who are true Christians, and esteem the 4
sacrament precious and holy, ought to urge and impel them-
selves thereto. Yet that the simple-minded and the weak who
also desire to be Christians be the more incited to consider the
cause and need which ought to impel them, we will treat some-
what of this point. For as in other matters pertaining to faith, 44
love and patience, it is not enough to teach and instruct, but
there is need also of daily exhortation, so here also is there need
of importunity in preaching, that men may not become indiffer-
ent and be offended, since we know and feel how the devil al-
ways opposes this and everything Christian, and drives and de-
ters therefrom as much as he can.
rQrt And we have, in the first place, the clear text in the 45
very words of Christ : " Do this in remembrance of me"
These are words bidding and commanding us, by which all who
would be Christians are enjoined to partake of this sacrament.
Therefore whoever would be a disciple of Christ, with whom
he here speaks, must consider and observe this, not from com-
pulsion, as being forced by men, but in obedience to the Lord
Jesus Christ, and to please him. But if one say: It is writ- 46
ten in immediate connection, ^^ as oft as ye do it" from which
it appears that he compels no one, but leaves it to our free
choice, answer: That is true, yet it is not written that we 47
should never do so. Yea, just because he uses the words, "as
oft as ye do it," it is implied that we shall often do it ; and
therefore it is added that he wishes to have the sacrament free,
not limited to special times, like the Passover of the Jews,
which they were obliged to eat only once a year, and just upon
the fourteenth day of the first full moon in the evening, and
which must not vary a day. As if he would say thereby : I in-
stitute a Passover or Supper for you which you shall enjoy not
only once a year, just upon this evening, but often, when and
where you will, according to every one's opportunity and ne-
cessity, bound to no place or ap})ointed time, although the Pope 48
afterwards perverted it, and again made a Jewish feast of it.
Thus, you perceive, it is not left free in such a sense that we 49
may despise it. For that I call despising it if one allow so long
a time to elapse and with nothing to hinder him, but yet never
feels desire for it. If you wish such liberty you may as well
have so much more, and be no Christian, that you may neither
61
482 THE LARGE CATECHISM.
believe nor pray . for the one is just as much the command of
Christ as the other. But if you wish to be a ChrLstian, you
must from time to time render satisfaction and obedience to this
commandment. For this commandment ought ever to move 50
you to examine yourself and to think : See, what sort of a
Christian I am! If I were truly one, I would sometimes
have some little longing for that which my Lord has com-
manded me to do.
cQj And, indeed, because we are so much estranged from it 51
we perceive what sort of Christians we were under the
Papacy, that we went from mere compulsion and fear of hu-
man commandments, without inclination and love, and never
regarded the commandment of Christ. But we neither urge 52
nor compel any one ; nor need any one do it as a favor or ser-
vice to us. But you should be induced and constrained of your
own accord, by this, viz. that he desires it and that it is pleas-
ing to him. You must not be influenced by men to faith or
to any good work. We, on our part, do no more than to say
and exhort you as to what you ought to do — not for our sake,
but for your own sake. He invites and allures you; and
if you despise it, you must yourself answer for it.
This is the first point, especially for those who are cold and 53
indifferent, that they may come to reflection and be awakened.
For this is certainly true, as I have found in my own experience,
and as every one will find, that if a person thus withdraw from
this sacrament, he will daily become more and more hardened
and cold, and will at last altogether disregard it. Otherwise 54
we must, from time to time, examine heart and conscience, and
assume the position of those who desire to be right with God.
And the more this is done, the more will the heart be warmed
and enkindled, that it may not become entirely cold.
But if you say: How if I feel that I am not prepared? 55
Answer : The same is also my temptation, especially from the
old way under the Pope, in which we were compelled to self-
torture in order to be so perfectly pure that God could not find
the least blemish in us. On this account we became so timid
that every one was instantly thrown into consternation and said
to himself: Alas ! thou art unworthy ! For then nature and 56
reason begin to reckon our unworthiness in comparison with the
great and precious good ; and then it appears like a dark lan-
tern in contrast with the bright sun, or as filth in comff rison
with precious stones. Because nature and reason see this they
refuse to approach, and would wait until they are prepared, so
long that one week brings another, and one half year the other.
But if you are to regard how good and pure you are, and labor 57
that nothing burden the conscience, you must never approach.
We must, therefore, make a distinction here among men. For 58
PaktV. the SACEAMENT OF THE ALTAB. 48^
cAo those who are shameless and dissolute must be told to stay
away. For they are not prepared to receive forgiveness of
sin. For they do not desire it, and do not wish to be godly.
But the others, who are not so hardened and wicked, and desire 59
to be godly, must not absent themselves, even though they be
feeble and full of infirmities: as St. Hilary also says: "if
any one have not committed sin in such a way as to be properly
put out of the congregation and to be esteemed as no Christian,,
he ought not to absent himself from the sacrament^ that he may
not deprive himself of lifej^ For no one will reach such a posi- 60
tion that he will not retain many daily infirmities in flesh and
blood.
Therefore such people must learn that it is the highest art 61
to know that our sacrament does not depend upon our worth-
iness. For we are not baptized because we are worthy and holy,
nor do we go to confession because we are pure and without sin,
but the contrary, as poor miserable men, and just because we
ane unworthy ; unless it be some one who neither desires grace
or absolution nor intends to reform.
But whoever earnestly desires grace and consolation should 62
feel impelled of his own accord, and should allow no one to
deter him, but say : I, indeed, desire to be worthy ; but I come
not upon any worthiness, but upon thy Word, because thou hast
commanded it, and I desire to be thy disciple, no matter what
becomes of my worthiness. But this is difficult. For we al-63
ways have this obstacle and hindrance to encounter, viz. that
we look more upon ourselves than upon the Word and lips of
Christ. For nature desires so to act that it can stand and rest
in itself, and where it cannot do so it declines to take a step.
Let this suffice concerning the first point.
In the second place, there is besides this commandment also 64
a promise, as we heard above, which ought most strongly to in-
cite and encourage us. For here stand the kind and precious
words : " This is my body^ given for you. This is my blood, shed
for you, for the remvision of sinsJ' These words, I have said, 65
r/jq are not preached to wood and stone, but to thee and me.
Else he might as well be silent and not institute a sacra-
ment. Therefore consider, and bring thyself into this YOU,
that his speaking with thee be not in vain.
For in this he offers to us the entire treasure which he has 66
brought for us from heaven, and to which he so invites us in
other places with the greatest kindness, as in St. Matt. 11 : 28 :
" Come unto me, all ye that labor and are heavy laden, and I vnll
give you rest J' Now it is indeed a sin and a shame that he so 67
cordially and faithfully summons and exhorts us to our highest
and greatest good, and we act so distantly with regard to it, and
permit so long a time to pass [without nartaking of the sacra-
484 THE LAKGE CATECHISM.
ment] that we grow quite cold and hardened, and have no in-
clination or love for it. We must never regard the sacra- 68
ment as something injurious from which we had better flee, but
as a remedy imparting only salvation and comfort, which will
cure us and give us life, both in soul and body. For where the
soul has recovered the body also is relieved. How then is it
that we regard it as if it were a poison, the eating of which
would bring death ?
It is indeed true that those who despise it and live in an 69
unchristian manner receive it to their hurt and judgment, for
nothing shall be good or saving to them, just as with a sick
person who from caprice eats and drinks what is forbidden him
by the physician. But those who are sensible of their weak- 7c
ness, desire to be rid of it and long for help, should regard and
use it only as a precious antidote against the poison which is in
them. For here in the sacrament you shall receive, from the
lips of Christ, forgiveness of sin, which contains and brings
with it the grace and Spirit of God, with all his gifts, protec-
tion, shelter and power against death and Satan and all mis-
fortune.
c^Q Thus you have, on the part of God, both the command- 71
ment and the promise of the Lord Jesus Christ. Besides
this, on your part, your own distress which oppresses you, and
because of which this commandment, invitation and promise
are given, ought to impel you. For he himself says : " They
that be whole need not a physician, hut they that be sick ;" that is,
those who are weary and heavy-laden with their sins, with the
fear of death, temptations of the flesh and of the devil. If, 72
therefore, you are heavy-laden and feel your weakness, then go
joyfully to this sacrament and obtain refreshment, consolation
and strength. For if you would wait until you are rid of such 73
burdens, that you might approach worthily and with entire
purity to the sacrament, you must for ever stay away. For in 74
that case he pronounces sentence and says : If you are pure
and godly you have no need of me, and I have no need of
thee. Therefore they alone are to be called unworthy who
neither feel their infirmities nor wish to be considered sinners.
But if you say: What shall I do if I cannot feel such dis-75
tress or experience hunger and thirst for the sacrament ? An-
swer : For those who are so minded that they do not realize
their condition I know no better counsel than that they ex-
plore deeply theii own heart to ascertain whether they also
have flesh and blood. And if you find that to be the case, then
go, for your good, to St. Paul's Epistle to the Galatians, and
hear what is the nature of the fruits of your flesh : " Now tJie
works of the flesh'' (he says c. 5:19 sqq.) " are manifestj which
are these : Adultery, formication, uncleanness. hsciviousness, idol-
PabtV. the sacrament OF THE ALTAR 486
airyy toitchcrafly haired^ variancey emulationSy torathy strifey sedi-
tions, heresies, envyings^ murders, drunkenness, revdlings and moh
like.'*
Therefore if you cannot feel it, only believe the Scriptures. 76
They will not lie to you, and they know your flesh better than
you yourself. Yea, St. Paul further concludes (Rom. 7 : 18) :
" / know that in me, that is, in my flesh, dwdleth no good thing."
If St. Paul, therefore, speaks thus of his flesh, we had better
Dot pretend to be more holy. But that we do not feel it is so 77
much the worse ; for it is a sign that there is a leprous flesh
which feels nothing, and yet rages and consumes. Yet, as we 78
have said, even if you be quite dead to all sensibility, only be-
^y. lieve the Scriptures, which pronounce sentence upon you.
And, in short, the less you feel your sins and infirmities,
the more reason have you to go to the sacrament to seek help
and a remedy.
In the second place, look about you and see whether you are 79
also in the world. Or if you do not know it, ask your neigh-
bors. And if you are in the world, do not think that there
will be lack of sins and misery. For only begin to deport
yourself as though you would be godly and adhere to the Gos-
pel, and see whether no one will become your enemy, and do
you harm, wrong and violence, and likewise give you cause for
sin and crime. If you have not experienced it, then learn it
from the Scriptures, which everywhere give this praise and tes-
timony to the world.
Besides this, you will also have the devil about you, whom 80
you will not entirely tread under foot, because our Lord Christ
himself could not entirely avoid him. Now, what is the devil ? 81
Altogether, as the Scriptures call him, a liar and murderer. A
liar to lead the heart astray from the Word of God, and to
blind it, that you cannot feel your distress or come to Christ.
A murderer, who cannot bear one single hour to see you live.
If you could see hovv many knives, darts and arrows are every 82
moment aimed at you, you would be glad to come to the sacra-
ment as often as possible. But there is no reason why men walk
so securely and heedlessly, except that they neither think nor be-
lieve that they are in the flesh, and in this wicked world or in the
kingdom of the devil.
Therefore only try this and practise it well, and examine 83
yourself, or look about you a little, and only keep to the Scrip-
tures. If even then you still feel nothing, you have so much
the more need to lament both to God and to your brother.
Then take counsel and seek others' prayers, and do not desist
until the stone be removed from your heart. Then, indeed, the 84
distress will not fail to be manifest, and you will find that you
have sunk twice as deep as any other po* »r sinner, and are much
486 THE LARGE CATECHISM.
more in need of the sacrament against the misery which unfor-
tunately you do not feel, so that God may give his grace, and
you may feel it more and hunger the more for the sacrament.
This, too, especially since the devil plies his forces against you,
f-nn and lies in wait for you without ceasing, to seize and de-
stroy you, soul and body, so that you are not secure against
him one hour. How soon might he have suddenly brought
you into misery and distress when you least expected it I
Let this then be said for exhortation, not only for those of 85
us wh ) are adults and aged, but also for the young people, who
ought to be brought up in the understanding of Christian doc-
trine. For thereby the Ten Commandments, the Creed, and
the Lord's Prayer might be more easily inculcated to our youth,
and they would learn it with zest and pleasure, and thus would
accustom themselves to it and practise it from their youth.
For the old are wellnigh defunct, so that these and other 86
things cannot be attained, unless we train the people who are
to follow and succeed us in our office and work, that they also
bring up their children in good fruits, that the Word of God
and the Christian Church may be preserved. Therefore let 87
every father of a family know that it is his duty, by the injunc-
tion and command of God, to teach these things to his children,
or have them learn what they ought to know. For since they
are baptized and received into the Christian Church, they should
also enjoy this communion of the sacrament, so that they may
serve us and be useful to us ; for they must all indeed help us
in believing, loving, praying and fighting against the devil.
i
PART VII.
rHE FORMULA OF CONCORD
THE FORMULA OF CONCORD,
CONTENTS.
PART FIRST.
EPITOME.
INTRODUCTION.
OF THE STANDAKD OF DOCTBINE.
CHAPTER I.
OF ORIGINAL SIN.
CHAPTER II.
OF THE FREE WILL.
CHAPTER IIL
OF THE RIGHTEOUSNESS OF FAITH BEFORE GOD.
CHAPTER IV.
OF GOOD WORKS.
CHAPTER V.
OF THE LAW AND THE GOSPEL.
CHAPTER VI.
OF THE THIRD USE OF THE LAW.
CHAPTER VII.
OF THE LORD'S SUPPER.
CHAPTER VIII.
OF THE PERSON OF CHRIST.
CHAPTER IX.
OF THE DESCENT OF CHRIST TO HELL.
CHAPTER X.
OF ECCLESIASTICAL CEREMONIES.
CHAPTER XL
OF GODS ETERNAL PREDESTINATION AND ELECTION
62 489
490 THE FOEMULA OF CONCORD.
APPENDIX.
OF OTHER HERESIES AND SECTS.
PAET SECOND.
SOLID DECLARATION.
INTRODUCTION.
OF THE STANDARD OF DOCTRINE.
OF THE ANTITHESIS, OR REJECTION OF FALSE DOCTRINE
CHAPTER I.
OF ORIGINAL SIN.
CHAPTER IL
OP THE FREE WILL, OR HUMAN POWERa
CHAPTER IIL
OF THE RIGHTEOUSNESS OF FAITH BEFORE CrOD.
CHAPTER IV.
OF GOOD WORKS.
CHAPTER V,
OF THE LAW AND THE GOSPEL.
CHAPTER VI.
OF THE THIRD USE OF THE DIVINE LAW.
CHAPTER VIL
OF THE LORDS SUPPER.
CHAPTER Vin.
OF THE PERSON OF CHRIST.
CHAPTER IX.
OF THE DESCENT OF CHRIST TO HELL.
CHAPTER X.
OF ECCLESIASTICAL CEREMONIES.
CHAPTER XL
OF GOD'S ETERNAL PREDESTINATION AND ELECTIOi^
APPENDIX.
OF OTHER HERETICS ANP ?FCTa
THE FORMULA OF CONCORD.
PART FIRST.
517 EPITOME
Op the Articles in Controversy among the Theloqians
OF THE Augsburg Confession, Set forth and Reconciled
IN A Christian Way, according to God's Word, in the
FOLLOWING Recapitulation.
INTRODUCTION.
Of the comprehensive summaryj rule and standard according to
which aU dogmas should be judged^ and the controversies that
have occurred should, in a Christian way, be decided and ad
forth,
I. We believe, teach and confess that the only rule and stand- i
ard according to which at once all dogmas and teachers should
be esteemed and judged are nothing else than the prophetic and
apostolic Scriptures of the Old and of the New Testament, as it is
written (Ps. 119 : 105) : " Thy Word is a lamp unto my feet, and
a light unto my path." And St. Paul (Gal. 1:8): "Though
an angel from heaven preach any other Gospel unto you, let
him be accursed."
Other writings, of ancient or modern teachers, whatever rep- 2
utation they may have, should not be regarded as of equal au-
thority with the Holy Scriptures, but should altogether be sub-
ordinated to them, and should not be received other or further
than as witnesses, in what manner and at what places, since the
time of the apostles, the [purer] doctrine of the prophets and
apostles was preserved.
Paballsl Passages. — Sol. Dec., 568; Smalcald Articles, Part II., Art
u:15.
491
492 THE FORMULA OF CONCOED.
II. And because directly after the times of the apostles, and 3
even in their lives, false teachers and heretics arose, and against
them, in the early Church, symbols, i. e. brief, plain confessions,
were composed, which were regarded as the unanimous, univer-
sal Christian faith, and confession of the orthodox and true
Church, namely, the Apostles' Creed, the Nicene Creed,
and the Athanasian Creed; we confess them as binding
upon us, and hereby reject all heresies and dogmas which,
contrary to them, have been introduced into the Church of
God.
r^g III. Moreover as to the schism in matters of faith which 4
has occurred in our time, we regard the unanimous consensus
and declaration of our Christian faith and confession, especially
against the Papacy and its false^ worship, idolatry, superstition,
and against other sects, as the symbol of our time, viz. The
First Unaltered Augsburg Confession, delivered to the
Emperor Charles Y. at Augsburg in the year 1530, in the
great Diet, together with its Apology, and the Articles com-
posed at Smalcald in the year 1537, and subscribed by the
chief theologians of that time.
And because such matters pertain also to the laity and the 5
salvation of their souls, we confessionally acknowledge the
Small and Large Catechisms of Dr. Luther, as they are in-
cluded in Luther's works, as the Bible of the laity, wherein
everything is comprised which is treated at greater length in
Holy Scripture, and is necessary that a Christian man know for
his salvation.
In accordance with this direction, as above announced, all 6
doctrines should be adjusted, and that which is contrary thereto
should be rejected and condemned, as opposed to the unanimous
declaration of our faith.
In this way the distinction between the Holy Scriptures of 7
the Old and of the New Testament and all other writings is
preserved, and the Holy Scriptures alone remain the only judge,
rule, and standard, according to which, as the only test-stone,
all dogmas should and must be discerned and judged, as to
whether they be good or evil, right or wrong.
But the other symbols and writings cited are not judges, as 8
are the Holy Scriptures, but only a witness^ and declaration of
the faith, as to how at any time the Holy Scriptures have been
understood and explained in the articles in controversy in the
Church of God by those who then lived, and how the opposite
dogma was rejected and condemned [by what arguments the
dogmas conflicting with the Holy Scripture were rejected and
condemned].
> Cf. Preface to Book of Concord, § 8. » C£ | 2.
Pabt I. ORIGINAL SIN. 493
CHAPTER I.
519 Of Original Sin.
Statement of the Controvermj,
Whether Original Sin be properly and without any distinc- 1
tion man's corrupt nature, substance and essence, or indeed the
principal and best part of his essence [substance], namely, the
rational soul itself in its highest state and powers ? Or
whether, even since the fall, there be a distinction between
man's substance, nature, essence, body, soul, and Original Sin,
so that the nature is one thing, and Original Sin, which inheres
in the corrupt nature and corrupts the nature, is another?
Affirmative.
The pure doctrine, faith and confession according to the
above standard and comprehensive declaration :
1. We believe, teach and confess that there is a distinction i
between man's nature, not only as he was originally created by
God, pure and holy, and without sin, but also as we have it [that
nature] now, since the fall, namely, between the nature itself,
which ever since the fall is and remains a creature of God, and
Original Sin, and that this distinction is as great as the distinc-
tion between a work of God and a work of the devil.
2. We believe, teach and confess also that this distinction 3
should be maintained with the greatest care, because the dogma
that no distinction is to be made between our corrupt human
nature and original sin conflicts with the chief articles of our
Christian faith, concerning Creation, Redemption, Sanctification
and the resurrection of our body, and cannot coexist therewith.
For God created not only the body and soul of Adam and 4
Eve before the fall, but also our bodies and souls since the
fall, notwithstanding that they are corrupt, which God also still
acknowledges as his woxk, as it is written (Job 10 ; 8) : " Thine
hands have made me and fashioned me together round about."
Deut. 32:18; Isa. 45:9 sqq. ; 54:5; 64:8; Acts 17:28;
Job 10 : 8 ; Ps. 100 : 3 ; 139 : 14 ; Eccl. 12 : 1.
P-oA This human nature, nevertheless without sin, and, there- 5
fore, not of other's but our own flesh, the Son of God has
assumed into the unity of his person, and according to it become
our true brother. Heb. 2 : 14 : " Forasmuch then as the chil-
dren were partakers of flesh and blood, He also himself likewise
took part of the same." Again, v. 1 6 ; 4 : 15 : " He took not on
liim the nature of angels, but he took on him the seed of Abra-
Parallel Passages. — Augsburg Confession, Art. ii. ; Apology, Art. ii
Smalcald Articles, Part. III., Art. i.; Sol. Dec. 573 sqq.
494 THE FORMULA OF CONCORD.
ham. Wherefore in all things it behoved him to be made like
unto his brethren," " yet without sin.'' Therefore Christ has 6
redeemed it, as his work, sanctifies it as his work, raises it from
the dead and gloriously adorns it as his work. But Original
Sin he has not created, assumed, redeemed, sanctified ; he also
will not raise it, or with the elect adorn or save it, but in the
[blessed] resurrection it will be entirely destroyed.
Hence the distinction between the corrupt nature and the;
corruption which infects the nature, and by which the nature
became corrupt, can easily be discerned.
3; But, on the other hand, we believe, teach and confess that 8
Original Sin is not a slight, but so deep a corruption of human
nature, that nothing healthy or uncorrupt in man's body or
soul, in inner or outward powers, remains, but, as the Church
sings :
" Through Adam's fall is all corrupt,
Nature and essence human."
This unspeakable injury cannot be discerned by the reason, 9
but only from God's Word.^ And [we affirm] that the nature la
and this corruption of nature no one but God alone can ever
separate from one another ; and yet this fully comes to pass,
through death, in the resurrection, where our nature which we
now bear will rise and live eternally, without original sin, and
separated and sundered from it, as it is written (Job 19 : 26) :
" I shall be compassed again with this my skin, and in my flesh
shall I see God, whom I shall see for myself, and mine eyes
shall behold."
Negative.
R^edion of the false opposite dogmas.
Therefore we reject and condemn the dogma that Original 1 1
Sin is only a reaius or debt, on account of what has been com-
mitted by another [diverted to us] without any corruption of
our nature.^
^01 2. Also that evil lusts are not sin, but concreated, essen- la
tial properties of the nature, as though the above-mentioned
defect and evil were not true sin, because of which man without
Christ [not ingrafted into Christ] is to be a child of wrath.*
3. We likewise reject the error of tlie Pelagians, by which 13
it is alleged that man's nature, even since the fall, is incorrupt,
and, especially with respect to spiritual things, in naturalibus,
»Cf. Smalcald Articles, Part III., Art. i., § 3.
* This error is ascribed especially to Albertus Pighius. Kollner's Sym
bolik of Catholic Church, 285, 290.
■ Taught by Pelagians, both ancient and modern; cf. Council of Trent,
Bess. V. (p. 6 Tauchnitz edition).
Part I. OKIGINAL SIN. 495
L c. in its natural powers, it has remained entirely gcod and
pure.*
4. Also that Original Sin is only external, a slight, insignifi- 14
cant spot, sprinkle, or stain dashed upon the nature, beneath
which [nevertheless] the nature has retained its powers unim-
paired even in spiritual things.^
5. Also that Original Sin is only an external iraiiediment to 15
unimpaired spiritual powers, and not a despoliation or want of
the same, as when a magnet is smeared with garlic-juice its
natural power is not thereby removed, but only impeded ; or
that this stain can be easily washed away, as a spot from the
face or pigment from the wall.^
6. Also, that in man the human nature and essence are not 16
entirely corrupt, but that man still has something good in him,
even in spiritual things, namely, piety, skill, aptness or ability
in spiritual things to begin to work, or to co-work for some-
thing [good].*
7. On the other hand, we also reject the false dogma of the 17
Manichaeans, when it is taught that Original Sin, as something
essential and self-subsisting, has been infused by Satan into the
nature, and intermingled with it, as poison and wine are mixed.
8. Also that not the natural man, but something else and 18
extraneous to man, sins, and, on this account, not the nature,
but only Original Sin in the nature, is accused.*
9. We reject and condemn also as a Manichaean error the 19
doctrine that Original Sin is properly, and without any distinc-
tion, the substance, nature and essence itself of the corrupt man,
rgo so that no distinction between the corrupt nature, consid-
ered by itself, since the fall, and Original Sin, can be con-
ceived of, nor can they be distinguished from one another even
in thought.*
10. Moreover this Original Sin is called by Dr. Luther 20
natural sin, personal sin, essential sin (Natursiinde, Person-
siinde, Wesentlichle Siinde) ; not that the nature, person or es-
sence of the man is, without any distinction, itself Original Sin,
but that, by such words, the distinction might be indicated be-
* Almost the general opinion of the Scholastics ; for they contended that
since the fall men were destitute only of the donum mpernaturale, Cf
Kollner, p. 284.
' Ascribed to D'Andrada, a Romish opponent of Chemnitz, who thna
wrote in his Defensio Trid. fidei Cathol., lib. v., p. 451 sqq.
* Almost the very words of Vict. Strigel in the disputation with Flaciiu
ai Weimar in 1560. Cf. Carpzov, 1179.
* Also taught by Strigel in his declaration, written 1562.
' Ascribed by Augustine to the Manichaeans. Cf. Sol. Dec.
' The doctrine of Flacius and his adherents.
496 THE FORMULA OF CONCORD.
tween Original Sin which inheres in human nature, and other
sins which are called actual sins.
11. For Original Sin is not a sin which is committed, but it 21
inheres in the nature, substance and essence of man, so that
though no wicked thought ever should arise in the heart of
corrupt man, nor idle word be spoken, nor wicked deed be
done, yet the nature is nevertheless corrupt through Original
Sin, which is born in us by reason of the sinful seed, and is a
fountain-head of all other actual sins, as wicked thoughts,
words and works, as it is written (Matt. 15 : 19) : "Out of the
heart proceed evil thoughts." Also (Gen. 6:5; 8:21): " The
imagination of man's heart is evil from his youth."
12. Thus it is also well to note the diverse signification of 27
the word " nature," whereby the Manichseans cover their error
and lead astray many simple men. For sometimes it means the
essence [the very substance] of man, as when it is said : God
created human nature. But at other times it means the dispo-
sition and the vicious quality [disposition, condition, defect or
vice] of a thing, which inheres in the nature or essence, as
when it is said : The nature of the serpent is to bite, and the
nature and disposition of man is to sin, and is sin ; here the
word nature does not mean the substance of man, but some-
thing that inheres in the nature or substance.
13. But as to the Latin terms "substance" and " accident," 23
because they are not words of Holy Scripture, and besides un-
known to the ordinary man, they should not be used in ser-
mons before ordinary, uninstructed people, but simple people
should be excused from this [in this matter regard should
goQ rightly be had to the simple and uneducated]. But in the 24
schools, among the learned, these words are rightly retained
in disputations concerning Original Sin, because they are well
known and used without any misunderstanding, to distinguish
exactly between the essence of a thing and what is attached to
it in an accidental way.
For the distinction between God's work and that of the 25
levil is thereby designated in the clearest way, because the
devil can create no substance, but can only, in an accidental
way, from God's decree [God permitting] corrupt a substance
created by God.
CHAPTER II.
Of the Free Will.
Statement of the Controversy,
Since the will of man is found in four dissimilar states, i
namely: 1. Before the fall; 2. Since the fall; 3. After rc-
Parallel Passages. — Augsburg Confession, xviii. ; Apology, xviii. ; Smal
cald Articles, Part III., Art. i. ; Sol. Dec., il.
Part I. THE FEEE WILL. 497
generation ; 4. After resurrection of the body, the chief ques-
tion is only concerning the will and ability of man in the sec-
ond state, namely, what powers, in spiritual things, he has,
from himself, since the fall of our first parents, and before re
generation, and whether, from his own powers, before he has
been born again by God^s Spirit, he be able to dispose and pre-
pare himself for God's grace, and to accept [and apprehend]
or not, the grace offered through the Holy Ghost in the Word
and holy [divinely-instituted] sacraments.
Affirmative.
The pure doctrine concerning this article^ according to God^a
Word.
1. Concerning this subject, our doctrine, faith and confession 2
is, that, in spiritual things, the understanding and reason of
man are [altogether] blind, and, from their own powers, under-
stand nothing, as it is written (1 Cor. 2: 14): "The natural
man receiveth not the things of the Spirit of God ; for they
are foolishness to him ; neither can he know them, because he
is examined concerning spiritual things."
2. Likewise we believe, teach and confess that the will of un- 3
regenerate man is not only turned away from God, but also ha^
become an enemy of God, so that it has inclination and desire
jro^ for that which is evil and contrary to God, as it is written
(Gen. 8 : 21) : '' The imagination of man's heart is evil from
his youth." Also (Rom. 8:7): " The carnal mind is enmity
against God ; for it is not subject to the Law of God, neither
indeed can be." Yea, as unable as a dead body is to quicken
and restore itself to bodily, earthly life, just so unable is man,
who by sin is spiritually dead, to raise himself to spiritual life,
as it is written (Eph. 2:5): " Even when we were dead in sins,
he hath quickened us together with Christ ;" (2 Cor. 3:5):
"Not that we are sufficient of ourselves to think anything
good, as of ourselves, but that we are sufficient is of God."
3. Yet God the Holy Ghost effects conversion, not without 4
means; but uses for this purpose the preaching and hearing of
God's Word,* as it is written (Rom. 1 : 16): "The Gospel is
the power of God unto salvation to every one that believeth."
Also (Rom. 10 : 17) : " Faith cometh by hearing of the Word 5 *
of God." And it is God's will that his Word should be heard,
and that man's ears should not be closed.^ With this Word
the Holy Ghost is present, and opens hearts, so that they, as
* Cf. Augsburg Confession, v. : 4.
' Pa. 95 . 7, 8 ; Heb. 3 : 7. Apology, xiii., 13 ; xxiv., 70 ; Smalcald Ar
ttcles, Part III., Art. viii., I 3 sqq. ; Sol. Dec, 697.
63
498 THE FORMULA OF CONCORD.
Lydia, in Acts 16, are attentive to it, and are thus converted
through the grace and power of the Holy Ghost, whose work
alone the conversion of man is. For, without his grace, and 6
if he do not grant the increase, our willing and running, our
planting, sowing and watering, all are nothing, as Christ says
(John 15:5): "Without me, ye can do nothing." In these
short words he denies to the free will all power, and ascribes
everything to God's grace, in order that no one may boast be-
fore God : 1 Cor. 1 : 29 [2 Cor. 12:5; Jer. 9 : 23].
Negative.
Contrary false doctrine.
We therefore reject and condemn all the following errors, afc /
contrary to the standard of God's Word :
1. The host [insane dogma] of philosophers who are called 8
Stoics, as also of the Manichseans, who taught that everything
that happens must have happened so, and could not have hap-
pened otherwise, and that everything that man does, even in out-
g25 ward things, he does by necessity, and that he is coerced to
evil works and deeds, as inchastity, robbery, murder, theft
and the like.*
2. We reject also the gross error of the Pelagians, who taught 9
that man by his own powers, without the grace of the Holy
Ghost, can turn himself to God, believe the Gospel, be obedient
in heart to God's Law, and thus merit the forgiveness of sins
and eternal life.
3. We reject also the error of the Semi-Pelagians,* who teach 10
that man, by his own powers, can make a beginning of his con-
version, but without the grace of the Holy Ghost cannot com-
plete it.
4. Also when it is taught* that, although man by his free 1 1
will before regeneration, is too weak to make a beginning, and,
by his own powers, to turn himself to God, and in heart to be
obedient to God ; yet, if the Holy Ghost, by the preaching of
the Word, have made a beginning, and offered therein his grace,
then the will of man, from its own natural powers, to a certain
extent, although feebly, can add, help and co-operate therewith,*
can qualify and prepare itself for grace,* and embrace and ac-
cept it, and believe the Gospel.
* Of the Stoics, Chrysippus especially taught this doctrine of necessity.
Cf. Cicero de fato, c. 17 sq. The Manichseans are erroneously said to
have denied all moral liberty. See Epistle of Secundus the Manichsean
to Augustine, ^2. ' Massilians. ' By Synergis ts. Cf. Sol. Dec.
* Asserted by Strigel in Weimar Disputation.
* Fonrzla of Erasmus, employed by Melanchthon in Loci Theol. Ed.
'J548.
PabtI. the FEEE will. 499
5. Also that man, after he has been born again, can perfectly 12
observe and completely fulfil God's Law, and that this fulfill-
ing is our righteousness before God, by which we merit eternal
life.^
6. Also that we condemn the error of the Enthusiasts,* who 13
imagine that God, without means, without the hearing of God's
Word, also without the use of the holy sacraments, draws men
to himself, and enlightens, justifies and saves them.^
* Enthusiasts are those who expect the illumination of the Spirit [c^
lestial revelation] without the preaching of God's Word.
7. Also that in conversion and regeneration God entirely 14
exterminates the substance and essence of the old Adam, and
especially the rational soul, and, in this conversion and regen-
eration, creates a new soul out of nothing.^
ron 8. Also, when the following expressions are employed 15
with out explanation, viz. that the will of man, before, in,
and after conversion, resists the Holy Ghost, and that the Holy
Ghost is given to those who resist him intentionally and per-
sistently ; " for," as Augustine says, " in conversion God changes
the unwilling into willing, and dwells in the willing."
As to the expressions of ancient and modern church teachers, 16
when it is said : Deus trahity sed volentem trahity i. e. " God
draws, but he draws the willing," and Hominis voluntas in con-
verdone non est otiosa sed agit al'iquid, i. e. " In conversion the
will of man is not idle, but effects something,"* we maintain
that, inasmuch as these expressions have been introduced for
confirming the false opinion concerning the powers of the nat-
ural free will in man's conversion, against the doctrine concern-
ing God's grace, they are not in harmony with the form of
sound doctrine, and therefore, when we speak of conversion
to God, should be avoided.
But, on the other hand, it is correctly said that, in conver- 17
sion God, through the drawing of the Holy Ghost, changes
stubborn and unwilling into willing men, and that after such
conversion, in the daily exercise of repentance, the regenerate
will of man is not idle, but also co-operates in all the deeds of
the Holy Ghost, wbich he works through us.
9. Also what Dr. Luther has written, viz. that man's will is 18
in his conversion purely passive,* i. e. it does nothing whatever,
* Doctrine of Papists and monks (of. Sol. Dec. ii. : 79) ; also of Schwenk-
feldians, Sol. Dec, xii. : 33.
* The error of the Anabaptists and Schwenkfeldians. Cf. Augsburg Con-
fession, Art. V. : 4 ; Formula of Concord, Ep. xii. : 22 sqq. ; Sol. Dec, xii. :
80 sqq. " Error of the Flacians.
* Expressions of Chrysostom, the Scholastics and Melanchthon.
* Cf. Sol. Dec, ii. : 89.
500 THE POKMULA OF CONCORD. .
is to be understood in respect of divine grace in kindling new
motions, i. e. when God's Spirit, through the heard Word or
the use of the holy sacrament, lays hold upon man's will, and
woi ks [in man] the new birth and conversion. For if [after]
the Holy Ghost has wrought and accomplished this, and man's
will has been changed and renewed alone by his divine power
and working, then the new will of man is an instrument and
organ of God the Holy Ghost, so that he not only accepts grace,
but also, in the works which follow, co-operates with the Hcly
Ghost.
Therefore, before the conversion of man, there are only two i$
*^fficient causes,^ namely, the Holy Ghost and the Word of God,
as the instrument of the Holy Ghost, whereby he works con-
f-tyj version. To this Word man ought to listen, nevertheless
it is not from his own powers, but only through the grace
and working of the Holy Ghost, that he can believe and ac-
cept it.
CHAPTER III.
Of the Righteousness of Faith before God.
Statement of the Controversy,
Since it is unanimously confessed in our churches, upon the i
authority of God's Word and according to the sense of the
Augsburg Confession, that we poor sinners are justified before
God, and saved alone by faith in Christ, and thus Christ alone
is our righteousness, who is true God and man, because in him
the divine and human natures are personally united with one
another (Jer. 23 : 6 ; 1 Cor. 1 : 30 ; 2 Cor. 5:21), the question
has arisen: "According to which nature is Christ our right-
eousness ?" and thus two contrary errors have arisen in some
churches.
For the one side^ has held that Christ alone, according to his 2
divinity, is our righteousness, if he dwell in us by faith ; con-
rasted ^vith which divinity, dwelling in men by faith, all the
ins of men should be regarded as a drop of water to the great
ocean. On the contrary, others^ have held that Christ is our
righteousness before God, alone according to the human nature.
Parallel Passages. — Augsburg Confession, iv., vi., xii., xx. ; Apology
Chap. ii. ; Smalcald Articles, Part II., Art. i. ; Part III., Art. xiii. ; Formula oi
Concord, Sol. Dec, iii.
• Melanchthon had added a third cause : " A will assenting to and not re
sisting God's Word." See Examen Ordinandorum, p. 36 (edition of 155b)
Cf. Sol. Dec, ii. : 90.
• Andrew Osiander (f 1554) and his followers.
• Francis Stancar (f 1574) and his followers.
Part I. THE RXOHTEOUSNESS OF FAITH BEFORE GOD. 501
Affirmative
Pure Doctrine of the Christian Churches againd both errors jusi
mentioned.
1. Against both the errors just recounted, we unanimously be- 3
iieve, teach and confess that Christ is our righteousness, neither
according to the divine nature alone, nor according to the human
nature alone, but the entire Christ according to both natures, alone
in his obedience, which as God and man he rendered the Father
even to death, and thereby merited for us the forgiveness of sins
and eternal lite, as it is written : "As by one man's disobedience,
goo many were made sinners, so by the obedience of one, shall
many be made righteous '^ (Rom. 5 : 19).
2. Therefore we believe, teach and confess that our right-*,
eousness before God is, that God forgives us our sins out of
pure grace, without any work, merit or worthiness of ours pre-
ceding, attending or following, for he presents and imputeb
to us the righteousness of Christ's obedience, on account of
which righteousness we are received into grace by God, and
regarded righteous.
3. We believe, teach and confess that faith alone is the 5
means and instrument whereby we lay hold of Christ, and
thus in Christ of that righteousness which avails before God,
for the sake of which this faith is imputed to us for righteous-
ness (Rom. 4 : 5).
4. We believe, teach and confess that this faith is not a bare 6
knowledge of the history of Christ, but such a great gift of God
that thereby we come to the right knowledge of Christ as our
Redeemer in the Word of the Gospel, and trust in him that
alone for the sake of his obedience, out of grace, we havi^ the
forgiveness of sins, and are regarded holy and righteous before
God the Father, and eternally saved.
5. We believe, teach and confess that, according to the usage 7
of Holy Scripture, the word justify means in this article, " to
absolve," that is, to declare free from sins. Pro v. 17:15:
" He that justifieth the wicked, and he that condemneth the
righteous, even they both are abomination to the Lord." Also
(Rom. 8 : 33) : " Who shall lay anything to the charge of
God's elect? It is God that justifieth."
And when in place of this, the words regeneration and vivi-8
fication are employed, as in the Apology,^ this is done in the
same sense ; for by these terms, in other places, the renewal of
man is understood, and [which] is distinguished from justifica-
tion by faith.
6. We believe, teach and confess also that although many 9
' Art. U, : 65 sq. ; xii. : 46.
602 THE FORMULA OF CONCORD.
weaknesses and defects cling to the rightly believiag and truly
regenerate, even to the grave, yet they have reason to doubt
neither of the righteousness which is imputed to them by faith,
J.QQ nor of the salvation of their souls, but should regard it
certain that for Christ's sake, according to the promise
and [immovable] Word of the holy Gospel, they have a gracious
God/
7. We believe, teach and confess that, for the maintenance lo
of the pure doctrine concerning the righteousness of faith be-
fore God, it is necessary that the exclusive particles, L e., the
following words of the holy apostle Paul, whereby the merit
of Christ is entirely separated from our works, and the honor
given to Christ alone, be retained with especial care, as when
the holy apostle Paul writes : " Of grace," " without merit,"
" without law," " without works," " not of works." All these
words, taken together, mean that " we are justified and saved
alone by faith in Christ" (Eph. 2:8; Rom. 1:17; 3:24;
4:3 sqq.; Gal. 3 : 11 ; Heb. 11).
8. We believe, teach and confess that although the contrition u
that precedes, and the good works that follow, do not belong to
the article of justification before God, yet such a faith should
not be imagined as can coexist with a wicked intention to sin
and to act against conscience. But after man is justified by
faith, then a true living faith worketh by love (Gal. 5 : 6).
Thus good works always follow justifying faith, and are surely
found with it, if it be true and living ; for it never is alone,
but always has with it love and hope.
Antithesis or Negative.
Contrary Dodnne Reeded,
Therefore we reject and condemn all the following errors : 12
1. That Christ is our righteousness alone according to his 13
divine nature.*
2. That Christ is our righteousness alone according to his 14
human nature.*
3. That in the expressions of the prophets and apostles, n
when the righteousness of faith is spoken of, the words "jus-
tify " and " be justified " do not signify to declare or be de-
clared free from sins, and obtain the forgiveness of sins, but
actually to be made righteous before God, because of love in-
fused by the Holy Ghost, virtues and the works following
them.*
* Error of Osiander. ' Error of Stancar, following Peter Lombard.
• Error of Osiander ; also of the Papists. Cf. Council nf Trent, Sesj»
vi.. Cap. 10.
PartL good works. 503
goA 4. That faith looks not only to the obedienco of Christ, iC
but to his divine nature, as it dwells and works in us, and
that by this indwelling our sins are covered.^
6. That faith is such a trust in the obedience of Christ as 17
can exist and remain in a man who has no genuine repentance,
in whom also no love follows, but he persists in sins against
conscience.^
6. That not God himself, but only the gifts of God, dwell 18
In the believer.^
7. That faith saves, on this account, viz. because by faith 19
the renewal, which consists in love to God and one's neighbor,
is begun in us.*
8. That faith has the first place in justification, although 20
also renewal and love belong to our righteousness before God,
in such a manner that they [renewal and love] are not the
chief cause of our righteousness, but, nevertheless, our right-
eousness before God is, without this love and renewal, not en-
tire or complete.
9. That believers are justified before God, and saved partly by 21
the imputed righteousness of Christ, and by the beginning of new
obedience, or in part by the imputation of Christ's righteousness,
but in part also by the beginning of new obedience.
10. That the promise of grace is imputed to us by faith in 22
the heart, and by the confession which is made with the mouth,
and by other virtues.
11. That faith without good works does not justify, and 23
therefore that good works are necessarily required for right-
eousness, and without their presence man cannot be justifi^.
CHAPTER IV.
Of GrooD Works.
Statement of the Controversy,
Concerning the doctrine of good works two divisions have i
arisen in some churches:
Parallel Passages.— Augsburg Confession, vi., xx. ; Apology (III.) ; xx. :
Smalcald Articles, Part III., Art. xiii.; Cf. Art. ii.; Formula of Concord, Sol
Dec, iv.
* Error of Osiander.
" Osiander charged the Lutherans with this error. It is that of the
Antinomians. Cf. Smalcald Articles, Part III., Art. iii., § 42 sqq.
'Perhaps taught by Stan car, who, according to Planck, i v. : 467 sq.,
taught that the Holy Ghost is sent not according to his essence, but ac-
cording to his effect, operation and manifestation.
* Errors 6-11 were taught by George Major (f 1574).
604 THE FOBMULA OF CONCORD.
eqi 1. First, some theologians have differed with reference 2
to the following expressions, where the one side wrote :*
" Good works are necessary for salvation." " It is impossible to
be saved without good works." Also : " No one has ever been
saved without good works." But the other side,^ on the con-
trary, wrote : " Good works are injurious to salvation."
2. Afterwards a schism arose also between some theologians 3
with respect to the two words, '' necessary " and " free," since
the one side^ contended that the word " necessary " should not
be employed concerning the new obedience, which does not pro-
ceed from necessity and coercion, but from the free will. The
other side has retained the word " necessary," because this obe-
dience is not at our option, but regenerate men are bound to
render this obedience.
From this disputation concerning the terms a controversy 4
concerning the subject itself afterwards occurred. For the one
side contended that among Christians the law should not at all
be urged,* but men should be exhorted to good works alone
from the Holy Gospel. The other side contradicted this.
Affirmative.
Pure Doctrine of the Christian Churches concerning this Contro
versy.
For the thorough statement and decision of this controversy, 5
our doctrine, faith and confession is :
1. That good works certainly and without doubt follow true 6
faith, if it be not a dead, but a living faith, as the fruit of a
good tree.
2. We believe, teach and confess also that good works should 7
be entirely excluded, as well when the question at issue is con-
cerning salvation, as in the article of justification before God,*
QS the apostle testifies with clear words, where it is written :
*^Even as David also describeth the blessedness of the man
unto whom God imputeth righteousness without works, saying,
.... Blessed is the man to whom the Lord will not impute
sin," etc. (Rom. 4 : 6 sqq.). And elsewhere : " By grace are ye
saved through faith ; and that not of yourselves, it is the gift
of God ; not of works, lest any man should boast " (Eph. 2
8,9)-
* George Major, Justus Menius and others, based on expressions of Me-
lanchthon. See Frank's Theology of the Formula of Concord, ii. : 149
sqq. * Nicolaus Amsdorf (f 1565).
* Antinomians. Cf. Epitome, vi.
* Opinion of John Agricola (f 1666).
* Major had made a distinction between eternal salvation and justifica*
tion.
PabtL good works. 506
K«o 3. We believe, teach and confess also that all men, but 8
those especially who are born again and renewed by the
Holy Ghost, are bound to do good works.
4. In this sense the words " necessary," " should " and 9
" must " are employed correctly and in a Christian manner,
also with respect to the regenerate, and in no way are contrary
to the form and language of sound words.
6. Nevertheless by the words mentioned, " necessity " and :o
"necessary," if they be employed concerning the regenerate,
not coercion, but only due obedience is understood, which the
truly believing, so far as they are regenerate, render not from
coercion or the impulse of the Law, but from the free will ; be-
cjiuse they are no more under the Law, but under grace (Rom.
6:14; 7:6; 8:14).
6. Therefore we also believe, teach and confess that when it 11
is said : The regenerate do good works from the free will ; this
should not be understood as though it were at the option of the
regenerate man to do or to forbear doing good when he wished,
and nevertheless could retain faith when he intentionally per-
severed in sins.
7. Yet this should not be understood otherwise than as the 12
Lord Christ and his apostles themselves declare, namely, that
the liberated spirit does not do this from fear of punishment,
as a slave, but from love of righteousness, as children (Rom.
8 : 15).
8. Although this free will in the elect children of God is 13
not complete, but is burdened with great weakness, as St. Paul
complains concerning himself (Rom. 7 : 14-25 ; Gal. 5:17).
9. Nevertheless, for the sake of the Lord Christ, the Lord 14
does not impute this weakness to his elect, as it is written :
" There is therefore now no condemnation to them which are
in Christ Jesus " (Rom. 8:1).
10. We believe, teach and confess also, that not works,* but 15
alone the Spirit of God, through faith, maintains faith and sal-
vation in us, of whose presence and indwelling good works are
evidences.^
533 Negative.
Fake Contrary Doctrine,
1. We reject and condemn the following modes of speaking, 16
viz. when it is taught and written that good works are neces-
sary to salvation. Also, that no one ever has been saved with-
out good works. Also, that it is impossible without good
works to be saved.
* Major and Menius to the contrary.
• Of. Apology (III.) : 63.
506 THE FORMULA OF 0ONCX)RD.
2. We reject and condemn the unqualified expression : Good 17
works are injurious to salvation/ as oifensivc and detrimental to
Christian discipline.
For, especially in these last times, it is no less needful to ad- 18
monish men to Christian discipline [to the way of living aright
and godly] and good works, and instruct them how necessary
it is that they exercise themselves in good works as a declara-
tion of their faith and gratitude to God, than that the works
be not mingled in the article of justification ; because men may
be damned by an epicurean delusion concerning faith,^ as well
as by Papistic and Pharisaic confidence in their own works
and merits.
3. We also reject and condemn the dogma that faith and the 19
indwelling of the Holy Ghost are not lost by wilful sin, but
that the saints and elect retain the Holy Ghost, even though
they fall into adultery and other sins, and persist therein.*
CHAPTER V.
Of the Law and the Gospel.
Statement of the Controversy,
Whether the preaching of the Holy Gospel be properly not i
only a preaching of grace, which announces the forgiveness of
sins, but also a preaching of repentance* and censure, rebuking
unbelief, which is rebuked not in the Law, but alone through
the Gospel.
Affirmative.
Pure Doctrine of God's Word,
1. We believe, teach and confess that the distinction between 2
the Law and the Gospel is to be maintained in the Church as
f.nA an especially brilliant light, whereby, according to the ad-
monition of St. Paul, the Word of God may be rightly
divided.
2. We believe, teach and confess that the Law is properly a 3
divine doctrine, which teaches what is right and pleasing to
God, and reproves everything that is sin and contrary to God's
will.
3. Therefore everything that reproves sin is and belongs to 4
the preaching of the Law.
4. But the Gospel is properly such a doctrine as teaches what 5
Parallel Passages. — Apology, iv., 5 sqq. ; 62 sqq. ; (III.), 65 sqq. ; Smal
cald Articles, Part IIL, Art. ii., iv. ; Sol. Dec, v.
> Amsdorf. ' Of. SoL Dec, iv. : 87.
• Antinomians (see above, iij. : 17).
* Insisted on by Agricola. Of. Apology (III.) : 66 ; xii. : 29.
Part I. THE LAW AND THE GOSPEL 607
man who has not observed the Law, and therefore is condemned
by it, should believe, viz. that Christ has expiated and made
satisfaction for all sins, and, without any merit of theirs [no
merit of the sinner intervening], has obtained and acquired for-
giveness of sins, righteousness that avails before God, and eter-
nal life.
6. But since the term Gospel is not used in one and the same 6
sense in the Holy Scriptures, on account of which this dissen-
sion originally arose, we believe, teach and confess that if by
the term Gospel the entire doctrine of Christ be understood,
which he proposed in his ministry, as also did his apostles (in
which sense it is employed, Mark 1 : 15; Acts 20: 21), it is
correctly said and written that the Gospel is a preaching of re-
pentance and of the forgiveness of sins.
6. But if the Law and the Gospel be contrasted with one 7
another, as Moses himself is called a teacher of the Law, and
Christ a preacher of the Gospel, we believe, teach and confess
that the Gospel is not a preaching of repentance or reproof,
but properly nothing else than a preaching of consolation, and
a joyful message which does not reprove or terrify, but against
the terrors of the Law consoles consciences, points alone to
the merit of Christ, and again comforts them by the precious
preaching of the grace and favor of God, obtained through -
Christ's merit.
7. As to the revelation of sin, because the veil of Moses 8
hangs before the eyes of all men as long as they hear the bare
preaching of the Law, and nothing concerning Christ, and
therefore do not learn from the Law to perceive their sins
roc aright, but either become presumptuous hypocrites [who
swell with the opinion of their own righteousness] as the
Pharisees, or despair as did Judas ; Christ takes the Law into
his hands, and explains it spiritually (Matt. 5 : 21 sqq. ; Horn.
7 : 14). And thus the wrath of God is revealed from heaven
against all sinners (Rom. 1:18), how great it is ; by this means
t&sy are instructed in the Law, and then from it first learn to
know aright their sins — a knowledge to which Moses never
cx)uld coerce them.
Therefore, although the preaching of the suffering and death 9
of Christ, the Son of God,^ is an earnest and terrible proclama-
tion and declaration of God's wrath, whereby men are for the
^rst time led aright to the Law, after the veil of Moses has
)een removed from them, so that they first know aright how
great things God in his Law requires of us, nothing of which
we can observe, and therefore should seek all our righteousness
in Christ —
' Agricola maintained that this was sufficient for exciting repentance.
508 THE FORMULA OF CONCORD.
8. Yet as long as all this (namely, Christ's suffering and lo
death) proclaims God's wrath and terrifies man, it is still not
properly the preaching of the Gospel, but the preaching of
Moses and the Law, and therefore a " strange work " * of Christ,
whereby he attains his proper office, ^. e. to preach grace, con-
sole and quicken, which is properly the preaching of the
Gospel.
Negative.
Contrary Doctrine which is Reeded,
Therefore we reject and regard incorrect and injurious the 1 1
dogma that the Gospel is properly a preaching of repentance or
reproof, and not alone a preaching of grace.^ For thereby tht
Gospel is again converted into a law, the merit of Christ and
the Holy Scriptures obscured, Christians robbed of true conso-
lation, and the door opened again to [the errors and supersti-
tions of] the Papacy.
536 CHAPTER VI.
Of the Third Use of the Law.
Statement of the Controversy,
Since the Law was given to men for three reasons : jirsty i
that thereby outward discipline might be maintained against
wild, disobedient men [and that wild and intractable men might
be restrained, as though by certain bars] ; secondly, that men
thereby may be led to the knowledge of their sins ; thirdly, that
after they are regenerate and [much of] the flesh notwithstanding
cleaves to them, they may have, on this account, a fixed rule,
according to which they should regulate and direct their whole
life ; a dissension has occurred between some few theologians,
concerning the third use of the Law, viz. whether it is to be
urged or not upon regenerate Christians. The one side has
said, Yea -^ the other. Nay.*
Parallel Passages.— Sol. Dec, vi. ; Smalcald Articles, Part III., Art, iU.
40 ; Formula of Concord, Sol. Dec, ii : 65 sqq.
» Cf. Sol. Dec, in loco.
* Ascribed not only to Agricola, but to Anton, Otto, Paul Crell and
Christopher Pezel.
* Luther against Agricola, 1538 and 1539 ; Erlangen, Ed. 82 : 1, fi4 ; De
Wette's Luther's Letters, v. : 147.
* Called Modern Antinomians. See "New Confession of the Antino-
mians/' SchlUsselbere:, Catalog. Hseretic, iv. : 45
Pahti. the THIED use OF THE LAW. 509
Affirmative.
The true Christian Doctrine Concerning this CmUroversy,
1. We believe, teach and confess that although men rightly 2
believing [in Christ] and truly converted to God have been
freed and exempted from the curse and coercion of the Law,
they nevertheless are not on this account without Law, but
have been redeemed by the Son of God, in order that they
should exercise themselves in it day and night [that they
should meditate upon God's Law day and night, and constantly
exercise themselves in its observance (Ps. 1:2)], (Ps. 119).
For even our first parents before the fall did not live without
Law, which Law of God was also written upon their hearts, be-
cause they were created in the image of God (Gen. 1 : 26 sq. ;
2 : 16 sqq. ; 3 : 3).
2. We believe, teach and confess that the preaching of the 3
Law is to be urged with diligence, not only upon the unbeliev-
ing and impenitent, but also upon the rightly believing, truly
converted, regenerate, and justified by faith.
3. For although they are regenerate and renewed in the 4
spirit of their mind, yet, in the present life, this regeneration
p.«« and renewal are not complete, but are only begun, and be-
lievers are, in the spirit of their mind, in a constant strug-
gle against the flesh, i. e, against the corrupt nature and dispo-
sition which cleaves to us unto death. On account of this old
Adam, which still inheres in the understanding, will and all
the powers of man, it is needful that the Law of the Lord al-
ways shine upon the way before him, in order that he may do
nothing from self-imposed human devotion [that he may frame
nothing in a matter of religion from the desire of private devo-
tion, and may not choose divine services not instituted by God's
Word] ; likewise, that the old Adam also may not employ his
own will, but may be subdued against his will, not only by the
admonition and threatening of the Law, but also by punishments
and blows, so that he may follow and surrender himself captive
to the Spirit (1 Cor. 9 : 27 ; Rom. 6:12; Gal. 6 : 14 ; Ps. 119 : 1
sqq. ; Heb. 13 : 21 [Heb. 12 : 1]).
4. Then as to the distinction between the works of the Law 5
and the fruits of the Spirit, we believe, teach and confess that
the works which are done according to the Law, as long as they
are and are called works of the Law, are only extorted from man
by the force of punishment and the threatening of God's wrath.
5. But the fruits of the Spirit are the works which the 6
Spirit of God who dwells in believers works through the re-
generate, and are done by believers so far as they are regen-
erate [spontaneously and freely], as though they knew of no
command, threat or revvard ; for in this manner the children
610 THE FOKMULA OF OONCOKD.
of God live in the Law and walk according to the I-«aw of God,
a manner which St. Paul, in his Epistles, calls the Law of
Christ and the Law of the mind [Eom. 7 : 25 : 8:7 [Rom. 8 :
2; Gal. 6:2]).
6. Thus the Law is and remains both to the penitent and 7
impenitent, both to regenerate and unregenerate men, one and
the same Law, namely, the immutable will of God; and the
distinction, so far as it concerns obedience, is alone in the men,
inasmuch as one who is not yet regenerate does what is required
him by the Law out of constraint and unwillingly (as also the
regenerate do according to the flesh) ; but the believer, so far
as he is regenerate, without constraint and with a willing spirit,
does that which no threatening [however severe] of the Law
could ever extort from him.
538 Negative.
False Contrary Doctrine,
Therefore we reject as a dogma and error injurious and con- 8
flicting with Christian discipline and true piety that the Law
in the above-mentioned way and degree should not be urged
upon Christians and those truly believing, but only upon un-
believers and those not Christian, and upon the impenitent.
CHAPTER VII.
Of the Lord's Supper.
Although the Zwinglian teachers are not to be reckoned i
among the theologians who acknowledge and profess the Augs-
burg Confession, as they separated from them when this Con-
fession was presented,* nevertheless since they are intruding
themselves [with their assembly], and are attempting, under the
name of this Christian Confession, to introduce their error,^ we
have wished also to make such a report as is needful [we have
judged that the Church of Christ should be instructed also]
concerning this controversy.
Statement of the Controversy.
Chief GoTdroversy between our Doctrine and that of the Sacramem
arians upon this article.
Whether in the Holy Supper the true body and blood of 2
Parallel Passages. — Augsburg Confession, x. ; Apology, x. ; Smalcald Ar^
tides, Part III., Art. vi. ; Small Catechism, 365 ; Large Catechism, 499 ; Formula*
of Concord, Sol. Dec, vii,
* For they offered the " Tetrapoliian Confession," and Zwingli his own
•* Fidei Rationis." * Preface to Book of Concord, p. 12, ]5.
Part I. THE LORiyS SUPPER. 511
our Lord Jesus Christ are truly and essentially present, are dis-
tributed with the bread and wine, and received with the mouth
by all those who use this sacrament, whether tl ley be worthy
or unworthy, godly or ungodly, believing or unbelieving; by
the believing, for consolation and life ; by the unbelieving, for
judgment [so that the believing receive from the Lord's Sup
per consolation and life, but the unbelieving take it for theii
judgment]? The Sacramentarians say. No ; we say, Yea.
For the explanation of this controversy it is to be noted in 3
the beginning that there are two kinds of Sacramentarians.
Some are gross Sacramentarians, who declare in clear [deutschen]
words what they believe in their hearts, viz. that in the Holy
Supper nothing but bread and wine is present, and distributed
and received with the mouth.^ Others, however, are subtle Sac- 4
ramentarians, and the most injurious of all, who partly speak very
roq speciously in our own words, and assert that they also be-
lieve in a true presence of the true, essential, living body
and blood of Christ in the Holy Supper, yet that this occurs
spiritually through faith .^ Nevertheless beneath these specious 5
words, precisely the former gross opinion is contained, viz. that
in the Holy Supper nothing is present and received with the
mouth except bread and wine. For with them the word
spiritually means nothing else than the Spirit of Christ, or the
power of the absent body of Christ, and his merit, which are
present ; but the body of Christ is in no mode or way present,
except only above in the highest heaven, to which in heaven
we should elevate ourselves by the thoughts of our faith, and
there, and not at all in the bread and wine of the Holy Sup-
per, should seek this body and blood [of Christ].
Affirmative.
Confession of the Pure Doctrine concerning the Holy Suppei
against the Sacramentarians.
1. We believe, teach and confess that, in the Holy Supper the 6
body and blood of Christ are truly and essentially present, and
are truly distributed and received with the bread and wine.
2. We believe, teach and confess that the words of the tes- 7
tament of Christ are not to be understood otherwise than as
they sound, according to the letters ; so that the bread does not
signify the absent body, and the wine the absent blood of
Christ, but that, on account of the sacramental union, they
[the bread and wine] are truly the body and blood of Christ.*
* Carlstadt, Zwingli, CEcolampadius.
' Bucer, Peter Martyr, Calvin and the Crypto-Calvinistic theologians
of Leipsic and Wittenberg.
• Smalcald Articles, Part III., Art. vi ; Large Catechism, 601 : 14. Thf
512 THE FOBMULA OF CONCORD.
3. As to the consecration, we believe, teach and confess that 8
no work of man or declaration of the minister [of the church]
produces this presence of the body and blood of Christ in the
Holy Supper, but that this should be ascribed only and alone
to the almighty power of our Lord Jesus Christ.
4. But at the same time we also unanimously believe, teach 9
and confess that in the use of the Holy Supper the words of
the institution of Christ should in no way be omitted, but
f-Ar. should be publicly recited, as it is written (1 Cor. 10 :
16): "The cup of blessing, which we bless, is it not the
communion of the blood of Christ ?" etc. This blessing occurs
through the recitation of the Word of Christ.
5. Moreover the foundations upon which we stand against ic
the Sacramentarians in this matter are those which Dr. Luther
has laid down in his Large Confession concerning the Lord's
Supper.^
The first is this article of our Christian faith : Jesus Christ 1 1
is true, essential, natural, perfect God and man in one person,
undivided and inseparable.
The second : That God's right hand is everywhere ; at which 12
Christ is in deed and in truth placed according to his human
nature, [and therefore] being present rules, and has in his
hands and beneath his feet everything that is in heaven and
on earth [as Scripture says (Eph. 1 : 22)] : There [at this right
hand of God] no man else, or angel, but only the Son of Mary,
is placed ; whence he can effect this [those things which we have
said].
The third: That God's Word is not false, and does not 13
deceive.
The fourth: That God has and knows of many modes of 14
being in a place, and not only the one [is not bound to the
one] which philosophers call local [or circumscribed].^
6. We believe, teach and confess that the body and blood of 15
Christ are received with the bread and wine, not only spirit-
ually by faith, but also orally ; yet not in a Capernaitic,^ but in
a supernatural, heavenly mode, because of the sacramental
union ; as the words of Christ clearly show, where Christ di-
rects to take, eat and drink, as was then done by the apostles,
for it is written (Mark 14 : 23) : " And they all drank of it."
meaning of this expression is explained by Sol. Dec, vii. : 14: " With the
bread and wine the body and blood of Christ are truly and essentially
present, offered and received."
» Wittenberg, 1528, Erlangen Ed., 30 : 151.
« Cf. Sol. Dec, vii. : 98 sqq.
" The word is derived from John 6 : 26, 52 : " As though his flesh were
rent with the teeth and digested like other food," 2 42.
Part I. THE LOEiyS SUPPER. 513
St. Paul likewise says (1 Cor. 10 : 16) : "The bread which we
break is it not the communion of the body of Christ?" i, e,
he who eats this bread, eats the body of Christ, which also the
chief ancient teachers of the Church, Chrysostom, Cyprian^
Leo T., Gregory, Ambrose, Augustine, unanimously testify.
7. We believe, teach and confess that not only the truly be- i6
lieving [in Christ] and worthy, but also the unworthy and un-
believing, receive the true body and blood of Christ ; yet not
t-*^ for life and consolation, but for judgment and condemna-
tion, if they are not converted and do not repent (1 Cor.
11:27,29).
For although they repel Christ from themselves as a Sa- 17
viour, yet they must admit him even against their will as a
strict Judge, who is present also to exercise and render judg-
ment upon impenitent guests, as well as to work life and con-
solation in the hearts of the truly believing and worthy.
8. We believe, teach and confess also that there is only one 18
kind of unworthy guests, viz. those who do not believe ; con-
cerning whom it is written (John 3:18): " He that believeth
not is condemned already." By the unworthy use of the Holy
Supper this judgment is augmented, increased, and aggravated
(1 Cor. 11 : 29).
9. We believe, teach and confess that no true believer, as 19
long as he retain living faith, however weak he may be, re-
ceives the Holy Supper to his judgment, which was instituted
especially for Christians weak in faith, and yet penitent, for the
consolation and strengthening of their weak faith (Matt. 9:12;
11 : 5, 28).
10. We believe, teach and confess that all the worthiness of 20
the guests of this heavenly feast is and consists alone in the
most holy obedience and absolute merit of Christ, which we
appropriate to ourselves by true faith, and of it [this merit]
we are assured by the sacrament. This worthiness does not at
all depend upon our virtues or inner and outward prepara-
tions.^
Negative.
Contrary condemned Doctrines of the Sacramentariana,
On the other hand, we unanimously reject and condemn all 21
the following erroneous articles, which are opposed and contrary
to the above-presented doctrine, simple [simplicity of] faith,
and the [pure] confession concerning the Lord's Supper :
1. The Papistic transubstantiation, where it is taught in 22
the Papacy that in the Holy Supper the bread and wine lose
their substance and natural essence, and are thus annihilated ;
614 THE FOEMULA OF CONCOKD.
K^Q that they are changed into the body of Christ, and the out-
ward form alone remains.
2. The Papistic sacrifice of the mass for the sins of the liv- 23
ing and the dead.
3. That [the sacrilege whereby] to laymen only one form of 24
the sacrament is given, and the cup is withheld from them,
against the plain words of the testament of Christ, and they
are [thus] deprived of his blood.
4. When it is taught that the words of the testament of 25
Christ should not be understood or believed simply as they
sound, but that they are obscure expressions, whose meaning
must be sought first in other passages of Scripture.^
5. That in the Holy Supper the body of Christ is not re- 26
ceived orally with the bread ; but that with the mouth only
bread and wine are received, and the body of Christ only
spiritually by faith .^
6. That the bread and wine in the Holy Supper are nothing 27
more than [symbols or] tokens, whereby Christians recognize
one another.^
7. That the bread and wine are only figures, similitudes and 28
representations of the far, absent body of Christ.^
8. That the bread and wine are no more than a memorial,* 29
seal and pledge, through which we are assured, when faith ele-
vates itself to heaven, that it there becomes participant of the
body and blood of Christ as truly as, in the Supper, we eat bread
and drink wine.®
9. That the assurance and confirmation of our faith [con- 3c
cerning salvation] occur in the Holy Supper alone through
the external signs of bread and wine, and not through the truly
present true body and blood of Christ.
10. That in the Holy Supper only the power, efficacy and merit 31
of the far absent body and blood of Christ are distributed.'
11. That the body of Christ is so enclosed in heaven that it 32
•an in no way be at one and the same time in many or all places
ipon earth where his Holy Supper is celebrated.®
K^o 12. That Christ has not promised, neither can afford, the 33
essential presence of his body and blood in the Holy Supper,
* Zwingli, CEcolampadius, Calvin. John vi. especially was appealed to.
* See Consensus Tigurinus, Art. ix.
* Zwingli, De vera et falsa religione (0pp. iii., p. 145 sq.).
* Opinion of Zwingli, Calvin, Beza, Bullinger. See Planck, iv. ; 21, 63.
* Cf. Sol. Dec, vii. : 115 sqq.
* Calvin, e. g. Comment on 1 Cor. 11 : 23.
' See Calvin's Institutes, iv., chap, xxii., g 18.
* See Consensus Tigurinus, xxi. ; Niemyer, xxiv., p. 196. Cf. Sol. Dec
^ii:119.
PabtI. the LOKD'S supper. 515
because the nature and property of his assumed human nature
cannot suffer or permit it.
13. That God, according to [even by] his omnipotence 34
(which is dreadful to hear), is not able to render his body
essentially present in more than one place at one time.^
14. That not the omnipotent Word of Christ's testament, 35
but faith, produces and makes [is the cause of] the presence of
tlie body and blood of Christ in the Holy Supper.
15. That believers should not seek the body [and blood] of 36
Christ in the bread and wine of the Holy Supper, but from
the bread should raise their eyes to heaven, and there seek the
body of Christ.2
16. That unbelieving, impenitent Christians in the Holy 37
Supper do not receive the true body and blood of Christ, but
only bread and wine.*
17. That the worthiness of the guests in this heavenly meal 38
consists not alone in true faith in Christ, but also in the external
preparation of men.*
18. That even the truly believing, who have and retain a 39
true, living, pure faith in Christ, can receive this sacrament to
their judgment, because tliey are still imperfect in their out-
ward life.^
19. That the external visible elements in the Holy Sacrament 40
should be adored.*
20. Likewise, we consign also to the just judgment of God 41
all presumptuous, ironical, blasphemous questions (which out
of regard to decency are not to be mentioned), and other ex-
pressions, which very blasphemously and with great offence
[to the Church] are proposed by the Sacramentarians in a gross,
carnal, Capernaitic way concerning the supernatural, heavenly
mysteries of this sacrament.
21. As, then, we hereby utterly [reject and] condemn the 42
Capernaitic eating [manducation] of the body of Christ, which
the Sacramentarians, against the testimony of their conscience,
f^,M after all our frequent protests, wilfully force upon us, and
in this way make our doctrine odious to their hearers, as
though [we taught that] his flesh were rent with the teeth, and
digested as other food ; on the contrary, we maintain and believe,
according to the simple words of the testament of Christ, in the
true, yet supernatural eating of the body of Christ, as also in
the drinking of his blood, a doctrine which man's sense and
• Beza used almost these words : Oreophagia, p. 152 sq.
' Consensus Tigurinus, xxi. ' All the Sacramentarians.
• Doctrine of the papists; Council of Trent, Sess. xiii., chaps. 7 and 11.
» Id.
• With worship, latria; see Council of Trent, Sess. xiii., chaps. 6 and &
616 THE FOBMULA OF CONCOBD.
reason does not comprehend, but, as in all other articles of
faith, our reason is brought into captivity to the obedience of
Christ, and this mystery is not embraced otherwise than by faith
alone, and is not revealed elsewhere than in the Word alone.
CHAPTER VIII.
Op the Person of Christ.
From the controversy concerning the Holy Supper a dis- 1
Agreement has arisen between the pure theologians of the
Augsburg Confession and the Calvinists, who also have con-
fused some other theologians, concerning the person of Christ
and the two natures in Christ and their properties.
Statement op the Controversy.
Chief Controversy in this Dissensi(m,
The chief question, however, has been whether, because of 2
the personal union, the divine and human natures, as also their
properties, have really, that is, in deed and truth, a communion
with one another in the person of Christ, and how far this com-
munion extends?
The Sacramentarians have asserted that the divine and hu- 3
man natures in Christ are united personally in such a way that
neither has really, that is, in deed and truth, in common with
the other that which is peculiar to either nature, but that they
have in common nothing more than the names alone. For
" union," they plainly say,^ " makes common names,'' i, e, the
personal union makes nothing more than the names common,
namely, that God is called man, and man God, yet in such a
way that God has nothing really, that is, in deed and truth, in
common with humanity, and humanity nothing in common with
divinity, as to its majesty and properties. Dr. Luther, and
those who hold with him, have, against the Sacramentarians,
contended for the contrary.
545 Affirmative.
Pure Doctrine of the Christian CJiurch concerning the Person ij
Christ.
To explain this controversy, and settle it according to the 4
Paballel Passages.— (Ecumenical Creeds: Augsburg Confession, III. ;
Apology, III.; Smalcald Articles, Part I.; Small Catechism, Creed, Art. ii.;
Large Catechism, ib. ; Formula of Concord, Sol. Dec, viii. Cf. Martin Chem-
nitz, De duabvjS naturis.
* See below, § 24-28. Borrowed by Sacramentarians from Theodortsb
Part I. THE PEKSON OF CHRIST. 61?
guidance [analogy] of our Christian faith, our doctrine, faith
and confession is as follows:
1. That the divine and human natures in Christ are person- 5
ally united, so that there are not two Christs, one the Sou of
God, the other the Son of man, but that one and the same is
the Son of God and Son of man (Luke 1 : 35 ; Rom. 9 : 5).
2. We believe, teach and confess that the divine and human 6
natures are not mingled into one substance, nor the one changed
into the other, but each retains its own essential properties,
which can never become the properties of the other nature.
3. The properties of the divine nature are : to be almighty, 7
eternal, infinite, and, according to the property of its nature
and its natural essence, to be, of itself, everywhere present, to
know everything, etc. ; which never become properties of the
human nature.
4. The properties of the human nature are : to be a corporeal 8
creature, to be flesh and blood, to be finite and circumscribed, to
suffer, to die, to ascend and descend, to move from one place to
another, to suffer hunger, thirst, cold, heat, and the like ; which
never become properties of the divine nature.
5. As the two natures are united personally, i. e. in one per- •>
son, we believe, teach and confess that this union is not such a
combination and connection that neither nature should have
anything in common with the other, personally, i. e. because of
the personal union, as when two boards are glued together,
where neither gives anything to the other, or takes anything
from the other.^ But here is the highest communion, which
God has truly with [assumed] man, from which personal union
and the highest and ineffable communion that follows there-
from, all results that is said and believed of the human concern-
ing God, and of the divine concerning the man Christ ; as the
ancient teachers of the Church explained this union and com-
munion of the natures by the illustration of iron glowing with
fire, and also by the union of body and soul in man.*
f. *n 6. Hence we believe, teach and confess that God is i*.
man and man is God, which could not be if the divine
and human natures had, in deed and truth, absolutely no com-
munion with one another.
For how could a man, the son of Mary, in truth be called or 11
be God, the Son of the Highest, if his humanity were not per-
sonally united with the Son of God, and he thus had really,
i. e. in deed and truth, nothing in common with him, except
only the name of God?
> Of. Sol. Dec. viii. : 14, 15.
'So Gregory of Nyssa, Basil, John Damaacenus. Seo Catalogue of
Testimonies,
518 THE FOKMULA OF CONCOKD.
7. Hence we believe, teach and confess that Mary conceived la
and bore not a mere man, and no more, but the true Son of
God ; therefore she is also rightly called and is the mother of
God.
8. Hence we also believe, teach and confess that it was not 13
a mere man who, for us, suffered, died, was buried, descended
to hell, arose from the dead, ascended into heaven, and was
raised to the majesty and almighty power of God, but a man
whose human nature has such a profound, ineffable union and
communion with the Son of God that it is [was made] one
person with him.
9. Therefore the Son of God truly suffered for us, neverthe- 14
less according to the property of the human nature, which he
assumed into the unity of his divine person, and made it his
own, so that he might suffer and be our high priest for our
reconciliation with God, as it is written (1 Cor. 2:8): " They
have crucified the Lord of glory." And (Acts 20 : 28) : " We
are purchased with God's blood."
10. Hence we believe, teach and confess that the Son of 15
man is really, that is, in deed and truth, exalted, according to
his human nature, to the right hand of the almighty majesty
and power of God, because he [that man] was assumed into
God when he was conceived of the Holy Ghost in his moth-
er's womb, and his human nature was personally united with
the Son of the Highest.
11. This majesty, according to the personal union, he [Christ] 16
always had, and yet, in the state of his humiliation, he ab-
^^^ stained from it, and, on this account, truly grew in all wis-
dom and favor with God and men ;* therefore he exercised
this majesty, not always, but when [as often as] it pleased him,
until, after his resurrection, he entirely laid aside the form of
a servant, and not the nature, and was established in the full
use, manifestation and declaration of the divine majesty, and
thus entered into his glory (Phil. 2 : 6 sqq.), so that now not
only as God, but also as man, he knows all things, can do all
things, is present with all creatures, and has, under his feet and
in his hands, everything that is in heaven, and on earth, and
under the earth, as he himself testifies (Matt. 28 : 18 ; John
13 : 3) : "All power is given unto me in heaven and in earth."
And St. Paul says (Eph. 4 : 10) : "He ascended up far above
all heavens, that he might fill all things." Everywhere pres-
ent, he can exercise this his power, and to him everything is
possible and everything known.
12. Hence, being present, he also is able, and to him ii is 17
very easy, to impart his true body and blood in the Holy Sup-
* See Luke 2 : 52.
PabtI. the person OF CHRIST. 519
per, Dot according to the mode or property of the hwman na-
ture, but according to the mode and property of the right hand
c^o of God, as Dr. Luther says in our Christian Faith for
Children [according to the analogy of our Christian faith
comprised in his Catechism] ; which presence [of Christ in the
Holy Supper] is not [physical or] earthly, or Caperuaitic;
nevertheless it is true and substantial, as the words of his testa-
ment sound : " This is, is, is my body," etc.
By this our doctrine, faith and confession the person of i
Christ is not divided, as it was by Nestorius, who denied the
communieatio idiomatunij i. e. the true communion of the prop-
erties of both natures in Christ, and thus separated the person,
as Luther has explained in his book concerning the Councils.
Neither are the natures, together with their properties, con-
founded with one another [or mingled] into one essence, as
Eutyches erred ; neither is the human nature in the pereon of
Christ denied, or extinguished, nor is either creature changed
into the other ;^ but Christ is and remains, for all eternity, God
and man in one undivided person, which, next to the Holy
Trinity, is the highest mystery, as the Apostle testifies (1 Tim.
3 : 16), upon which our only consolation, life and salvation de-
pend.
549 Negative.
Oordrary False Doctrines concerning the Person of Christ,
Therefore we reject and condemn, as contrary to God's Word 19
and our simple [pure] Christian faith, all the following erro-
neous articles, when it is taught :
1 . That God and man in Christ are not one person, but that 20
the one is the Son of God, and the other the Son of man, as
Nestorius raved.
2. That the divine and human natures have been mingled 21
with one another into one essence, and the human nature has
been changed into Deity, as Eutyches fanatically asserted.
3. That Christ is not true, natural and eternal God, as Arius 22
held [blasphemed].
4. That Christ did not have a true human nature [consist- 23
iug] of body and soul, as Marcion imagined.
5. That the personal union renders only the names and titles 24
common.^
6. That it is only a phrase and mode of speaking^ when it 25
is said : God is man, man is God ; for that the divinity has
nothing in common with the humanity, as also the humanity
' Error of Monophysites, Schwenkfeldians. See below, xii. : 29.
* See above, g 3. Cf. § 26.
' Zwiogli termed it alloeosis, Cf. Sol. Dec, viii., 2 89 sqa.
620 THE FORMULA OF CONCX)RD.
has nothing really, that is, in deed and truth, common with the
divinity pDeity],
7. That the communication is only verbal when it is said : 26
"The Son of God died for the sins of the world;" "The Son
of man has become almighty.''
8. That^ the human nature in Christ has become an infinite 27
essence in the same manner as the divinity, and from this, es-
sential power and property, imparted and effused upon the hu-
man nature, and separated from God, is everywhere present in
the same manner as the divine nature.
9. That the human nature has become equal to, and like the 28
divine nature, in its substance and essence, or in its essential
properties.
10. That the human nature of Christ is locally extended in 29
all places of heaven and earth, which should not be ascribed
even to the divine nature.
11. That, because of the property of his human nature, it is 30
impossible for Christ to be able to be at the same time in more
than one place, much less to be everywhere with his body.*
12. That only the mere humanity has suffered for us and re- 31
deemed us, and that the Son of God in suffering had actually
no participation with the humanity, as though it did not pertain
to him.*
13. That Christ is present with us on earth in the Word, 32
the sacraments and all our troubles, only according to his di-
vinity, and this presence does not at all pertain to his human
nature, according to which he has also nothing more whatever
to do with us even upon earth, since he redeemed us by his suf-
fering and death.*
14. That the Son of God, who assumed human nature, since 33
he has laid aside the form of a servant does not perform all the
works of his omnipotence in, through and with his human na-
ture, but onty some, and those too only in the place* where his
human nature is locally.
15. That, according to his human nature, he is not at all 34
capable* of omnipotence and other attributes of the divine na-
* Charged by BuUinger, Beza, Peter Martyr against the Wittenberg
theologians. Cf. Sol. Dec, viii., § 63.
* " Let them no longer ascribe to the glorified body of Christ the prop-
erty of being in many places at once." — Calvin's Institutes, iv. : 17, 29.
" The body of Christ, since its resurrection, is limited, and received intc
heaven till the last day."— 76. 26. * Cf. Sol. Dec, viii. : 40 sqq.
* Calvin. Cf. Sol. Dec, viii. : 78 sqq. ; 87 sqq.
* I, e. in heaven. Cf. above, vii. : 32. Also note to vii. : 14.
* Beza in Mompelgard Colloquy : " The finite is not capable or partid
pant of the infinite."
PabtI. the person OF CHRIST. 621
ture against the express declaration of Christ (Matt. 28 : 18) :
"All power is given unto me in heaven and in earth." And
[they contradict] St. Paul [who says] (Col. 2:9): "In him
dwelleth all the fulness of the Godhead bodily.''
16. That to him [to Christ according to his humanity] great 35
power is given in heaven and upon earth, namely, greater and
more than to all angels and other creatures, but that he has no
participation in the omnipotence of God, and that this also ha?
not been given him. Hence they devise an intermediate power,
that is, such power between the almighty power of God and the
power of other creatures, given to Christ, according to his hu-
manity, by the exaltation, as is less than God's almighty
power, and greater than that of other creatures.*
j.(-/v 17. That Christ, according to his human spirit, has a 36
certain limit as to how much he should know, and that he
knows no more than is becoming and needful for him to know
for [the execution of] his office as judge.
18. That not even yet does Christ have a perfect knowledge 37
of God and all his works ; of whom, nevertheless, it is written
(Col. 2:3): "In whom are hid all the treasures of wisdom and
knowledge."
19. That it is impossible for Christ, according to his human 38
mind, to know what has been from eternity, what at the pres-
ent time is everywhere occurring, and will be yet to [all]
eternity.
20. When it is taught, and the passage (Matt. 28 : 18) : "All 39
power is given unto me," etc., is thus interpreted and blas-
phemously perverted, viz. that to Christ according to the divine
nature, at the resurrection and his ascension to heaven, was re-
stored, i. e, delivered again all power in heaven and on earth ;
as though, in his state of humiliation, he had also, according to
his divinity,^ divested himself of this and abandoned it. By
this doctrine, not only are the words of the testament of Christ
perverted, but also the way is prepared for the accursed Arian
heresy, so that finally the eternal divinity of Christ is denied,
and thus Christ, and with him our salvation, are entirely lost
where this false doctrine is not [constantly] contradicted from
the firm foundation of God's Word and our simple Christian
[Catholic] faith.
* Of. Sol. Dec, viii. : 54, 55. Errors 16-19 were held by some of the
Calvinists.
* The Crypto-Calvinists taught that Christ was exalted according to
both natures.
66
THE FOKMULA OF CONCOBD.
CHAPTER IX.
Op the Descent of Christ to Hell.
STATEMENT OF THE CONTROVERSY.
Chief Controversy eonceming this Article,
Thebe has also been a controversy among some theologians, i
who have subscribed to the Augsburg Confession concerning
the following article: When, and in what manner, the Lord
Christ, according to our simple Christian faith, descended to
hell, whether this was done before or after his death ? Also,
whether it occurred according to the soul alone, or according to
the divinity alone, or in body and soul, spiritually or bodily ?
Also, whether this article belongs to the passion or to the
glorious victory and triumph of Christ?
But since this article, as also the preceding, cannot be com- 2
prehended by the senses or by the reason, but must be grasped
alone by faith, it is our unanimous advice that there should be
no disputation concerning it, but that it should be believed
and taught only in the simplest manner ; according as Dr. Lu-
ther of blessed memory, in his sermon at Torgau in the year
1633,* has, in a very Christian manner, explained this article,
separated from it all useless, unnecessary questions, and ad-
monished all godly Christians to Christian simplicity of
faith.
For it is sufficient that we know that Christ descended to 3
hell, destroyed hell for all believers, and delivered them from
the power of death and of the devil, from eternal condemna-
tion [and even] from the jaws of hell. But how this occurred,
we should [not curiously investigate, but] reserve until the
other world, where not only this point [mystery], but also still
others, will be revealed which we here simply believe, and can-
not comprehend with our blind reason.
CHAPTER X.
Of Church Rites which are [commonly] called Adia-
PHORA or Matters of Indifference.
Concerning ceremonies or church rites which are neither i
commanded nor forbidden in God*s Word, but have been in-
Parallel Passages. — CEcumenical Creeds; Augsburg Confession, iii.;
Small Catechism, 357 ; Large Catechism, 452 sqq. ; Formula of Concord,
Sol Dec, ix.
Parallel Passages. — Augsburg Confession, xv., xxvi.; Apology, vii. :3C
Bqq. ; xv. ; Smalcald Articles, Part III., Art. xv. ; Formula of Concord, Sol
Dec, z.
' Erlangen Edition, 20 : 165 sqq.
Part I. ECCLESIASTICAL CEKKMONIES. 523
troiluced into the Church for the sake of good order and pro-
priety, a dissension has also occurred among the theologians of
the Augsburg Confession.
Statement of the Controversy.
The chief question has been, whether, in time of persecution 2
and in case of confession, even if the enemies of the Gospel do
not agree with us in doctrine, yet some abrogated ceremonies,
which in themselves are matters of indifference and aie neither
commanded nor forbidden by God, may without violence to con-
science be re-established in compliance with the pressure and de-
rp-Q mand of the adversaries, and thus in such ceremonies and
adiaphora we may [rightly] have conformity with them?
The one side* says. Yea ; the other^ says, Nay, thereto.
Affirmative.
The Pure and True Doctrine and Confession concerning this Artide.
1. For settling also this controversy we unanimously believe, 3
teach and confess that the ceremonies or church rites which are
neither commanded nor forbidden in God's Word, but have
been instituted alone for the sake of propriety and good order,
are in and of themselves no service, nor are even a part of the
service of God. Matt. 15:9: "In vain they do worship me,
teaching for doctrines the commandments of men.''
2. We believe, teach and confess that the Church of God of 4
every place and every time has the power, according to its
circumstances, to change such ceremonies, in such manner as
may be most useful and edifying to the Church of God.
3. Nevertheless, that herein all inconsiderateness and offence 5
should be avoided, and especial care should be taken to exercise
forbearance to the weak in faith (1 Cor. 8:9; Rom. 14 : 13).
4. We believe, teach and confess that in time of persecution, 6
when a bold [and steadfast] confession is required of us, we
should not yield to the enemies in regard to such adiaphora, as
the apostle has written (Gal. 5:1): "Stand fast, therefore, in
the liberty wherewith Christ hath made us free, and be not en-
tangled again in the yoke of bondage." Also (2 Cor. 6 : 14) :
"Be not unequally yoked together with unbelievers," etc.
"For what concord hath light with darkness?" Also (Gal.
2 : 5) : " To whom we gave place, no, not for an hour, that the
truth of the Gospel might remain with you." For in such a
* The authors of the Leipsic Formula : Melanchthon, Paul Eber (f 1569),
Bugenhagen (f 1558), George Major (f 1574), John Pfeffinger (f 1573).
• Especially Flacius, Nicol. Gallus (f 1570), John Wigand (f 1587>
Amsdorf, Joach. Westphal (f 1574).
524 THE FORMULA OF CONCORD.
case it is no longer a question concerning adiaphora, but con-
cerning the truth of the Gospel, concerning [preserving] Chris-
tian liberty, and concerning sanctioning open idolatry, as also
concerning the prevention of offence to the weak in the faith
[how care should be taken lest idolatry be openly sanctioned
and the weak in faith be offended] ; in which we have nothing
to concede, but should boldly confess and suffer what God sends,
and what he allows the enemies of his Word to inflict upon us.
KKo 5- We believe, teach and confess also that no Church 7
should condemn another because one has less or more ex-
ternal ceremonies not commanded by God than the other, if
otherwise there is agreement among them in doctrine and all its
articles, as also in the right use of the holy sacraments, accord-
ing to the well-known saying : " Disagreement in fasting does
not destroy agreement in faith." *
Negative.
False Doctrines concerning this Article,
Therefore we reject and condemn as wrong, and contrary to 8
God's Word, when it is taught :
1. That human ordinances and institutions should be re- 9
garded in the churches as in themselves a service or part of the
service of God.^
2. When such ceremonies, ordinances and institutions are 10
•violently forced upon the Church of God, contrary to the
Christian liberty which it has in external things.'
3. Also, that in the time of persecution* and public confes- 1 1
sion [when a clear confession is required] we may comply with
the enemies of the Gospel in the observance of such adiaphora
and ceremonies, or may come to an agreement with them, —
which causes injury to the truth.*
4. Also, when these external ceremonies and adiaphora are 1 2
abrogated in such a manner as though it were not free to the
Church of God to employ one or more* [this or that] in Chris-
tian liberty, according to its circumstances, as may be most use-
ful at any time to the Church [for edification].
* Irenseus in Ep. to Victor, Bishop of Rome, in Eusebius's Church Hia-
tor-, V. : 24. Cf. Augsburg Confession, xxvi. : 44.
' Opinion of the Papists. See Confutation, I., Art. xv ; II., Art. v.
Cf. Apology, XV. : 40. » Cf. Apology, xv. : 37.
* As when the Augsburg Interim was introduced by force.
• See extracts from Leipsic Interim, Walch's Introduction, p. 865 ; 01
text of Interim, Gieseler's Church History, iv. : 201-203.
• Sol. Dec, X. : 30. An error of the Papists, who affirmed that in eccle-
siastical rites nothing ought to be changed without the consent of the
Pope. Cf. Council of Trent, Sess. xxv., p. 85 (Tauchn. Ed.)
pabtL eternal predestination and election. 625
CHAPTER XI.
Op God's Eternal Foreknowledge [PREDESTiNATfox] ant
Election.
Concerning this article no public dissension has occurred i
among the theologians of the Augsburg Confession.^ But since
it is a consolatory article, if treated properly, and by this raeanF
j-r^ the introduction in the future of a controversy likely tc
cause offence may be avoided, it is also explained in this
writing.
Affirmative.
The Pure and True Doctrine concerning this Artide,
1. First of all, the distinction between foreknowledge and 2
preJestination, that is, between God's foreknowledge and his
eternal election, ought to be accurately observed.
2. For the foreknowledge of God is nothing else than that 3
God knows all things before they happen, as it is written (Dan.
2 : 28) : " There is a God in heaven that revealeth secrets and
inaketh known to the king Nebuchadnezzar what shall be in
the latter days."
3. This foreknowledge is occupied alike with the godly and 4
the wicked ; but it is not the cause of evil or of sin, so that
men do what is wrong (which originally arises from the devil
and the wicked, perverse w^ill of man) ; nor the cause of their
ruin [that men perish], for which they themselves are responsi-
ble [which they ought to ascribe to themselves] ; but only reg-
ulates it, and fixes to it a limit [how far it should progress and]
how long it should last, and that everything, notwithstanding
that in itself it is evil, should serve his elect for their salva-
tion.
4. The predestination or eternal election of God, however, 5
is occupied only with the godly, beloved children of God, and
this is a cause of their salvation, which he also provides as well
as disposes what belongs thereto. Upon this [predestination
of God] our salvation is founded so firmly that the gates of
hell cannot overcome it (John 10 : 28 ; Matt. 16 : 18).
5. This is not to be investigated in the secret counsel of 6
God, but to be sought in the Word of God, where it is also
revealed.
6. But the Word of God leads us to Christ, who is the Book 7
of Life,^ in whom all are written and elected that are to be
Parallel Passages. — Formula of Concor^l, xi.
* But between them and the Reformed. A controversy on this subject
arose at Strasburg in 1561 between Jerome Zanchi and John Marbach.
• Phil. 4:3; Kev. 17 : 8.
5^6 THE FOEMULA OF CONCORD.
saved, as it is written (Eph. 1:4): "He hath cnosen us in
hira " [Christ] " before the foundation of the world."
7. Thus Christ calls to himself all sinners, and promises 8
them rest, and he is anxious that all men should come to him
P-cc and permit him to help them. To them he offers himself
in his Word, and wishes them to hear it, and not to stop
their ears or [neglect and] despise the Word. He promises
besides the power and efficiency of the Holy Ghost, and di-
vine assistance for perseverance and eternal salvation [that we
may remain steadfast in the faith and attain eternal salvation].
8. Therefore we should judge concerning this our election top
eternal life neither from reason nor from the Law of God,
which would lead either into a dissipated, dissolute epicurean
life, or into despair, and would excite in the heart of men per-
nicious thoughts (and such thoughts cannot be effectually
guarded against as long as they follow their own reason), so
that they think to themselves : " If God has elected me to salva-
tion, I cannot be condemned, although I do whatever I will."
And again : " If I am not elected to eternal life, it matters not
what good I do ; for my efforts are nevertheless all in vain."
9. But the true judgment concerning predestination must be ic
learned alone from the Holy Gospel concerning Christ, in
which it is clearly testified that " God hath concluded them all
in unbelief, that he might have mercy upon all," and that " he
is not willing that any should perish, but that all should come
to repentance " (Rom. 11 : 32 ; Ez. 18 : 23 ; 33 : 11 ; 2 Pet. 3 :
9 ; 1 John 2 : 2).
10. To him, therefore, who is really concerned about the re- ii
vealed will of God, and proceeds according to the order which
St. Paul has observed in the Epistle to the Romans, who first
directs men to repentance, knowledge of sins, to faith in Christ,
to divine obedience, before he sj)eaks of the mystery of the
eternal election of God, this doctrine [concerning God's pre-
destination] is useful and consolatory.
11. That, however, "many are called, few are chosen," does is
not mean that God is unwilling that all should be saved, but
the reason is that they either do not at all hear God's Word,
but wilfully despise it, close their ears and harden their hearts,
and in this manner foreclose the ordinary way to the Holj
Ghost, so that he cannot effect his work in them, or, when it is
heard, they consider it of no account, and do not heed it. For
this [that they perish] not God or his election, but their wick-
edness, is responsible (2 Pet. 2 : 1 sqq. ; Luke 11 : 49, 52 ; Heb.
12:25sq.).
-j.« 12. Moreover, a Christian should apply himself [in med- 13
itation] to the article concerning the eternal election of God,
80 far as it has been revealed in God's Word, which presents
Part I. ETERNAL PREDESTINATION AND ELECTION. 62^
Christ Uj us as the Book of Life, which, by the preaching of
the holy Gospel, he opens and spreads out to us, as it is writ-
ten (Rom. 8 : 30) : " Whom he did predestinate, them he also
called." In him, therefore, we should seek the eternal election
of the Father, who, in his eternal divine counsel, determined
that he would save no one except those who acknowledge his
Son, Christ, and truly believe on him. Other thoughts are to
be entirely banished [from the minds of the godly], as they
proceed not from God, but from the suggestion of Satan, where-
by he attempts to weaken or to entirely remove from us the
glorious consolation which we have in this salutary doctrine,
viz. that we know [assuredly] that out of pure grace, with-
out any merit of our own, we have been elected in Christ to
eternal life, and that no one can pluck us out of his hand ; as
he has promised this gracious election not only with mere words,
but has also certified it with an oath, and sealed it with the holy
sacraments, which we can [ought to] call to mind in our most
severe temptations, and from them comfort ourselves, and there-
by quench the fiery darts of the devil.
13. Besides, we should endeavor with the greatest pains to 14
live according to the will of God, and, as St. Peter admonishes
(2 Ep. 1 : 10), " make our calling sure," and especially adhere
to [not recede a finger's breadth from] the revealed Word, that
can and will not fail us.
14. By this brief explanation of the eternal election of God 15
his glory is entirely and fully given to God, that alone, out of
pure mercy, without all merit of ours, he saves us, according to
the purpose of his will ; besides, also, no cause is given any one
for despondency or an abandoned, dissolute life [no opportunity
is afforded either for those more severe agitations of mind and
faintheartedness or for epicureanism].
Antithesis or Negative.
False Doctrine concerning this Article,
Therefore we believe and hold : When the doctrine concern- 16
ing the gracious election of God to eternal life is so presented
chat troubled Christians cannot comfort themselves therewith,
j.r« but thereby despondency or despair is occasioned, or the
impenitent are strengthened in their wantonness, that such
doctrine is treated [wickedly and erroneously] not according to
the Word and will of God, but according to reason and the in-
stigation of Satan. "For," as the apostle testifies (Rom. 15 : 4),
"whatsoever things were written aforetime were written for our
learning, that we, through patience and comfort of the Scrip-
tures, might have hope." Therefore we reject the following
errors :
628 THE FORMULA OF CONCORD.
1. As when it is taught that God is unwilling that all men 17
repent and believe the Gospel.*
2. Also, that when God calls us to himself he is not in earn- 18
est that all men should come to him.^
3. Also, that God does not wish every one to be saved, but, ig
without regard to their sins, alone from the counsel, purpose
and will of God, some are appointed to condemnation, so that
hey cannot be saved.^
4. Also, that not only the mercy of God and the most holy :o
..lerit of Christ, but also in us is a cause of God's election, on
account of which God has elected us to everlasting life."*
All these erroneous doctrines are blasphemous and dreadful, 21
whereby there is removed from Christians all the comfort which
they have in the holy Gospel and the use of the holy sacra-
ments, and therefore should not be tolerated in the Church of
God.
This is a brief and simple explanation of the controverted 23
articles, which for a time have been discussed and taught with
conflicting opinions among the theologians of the Augsburg
Confession. Hence every simple Christian, according to the
guidance of God's Word and his simple Catechism, can dis-
tinguish what is right or wrong, where not only the pure
doctrine is stated, but also the erroneous contrary doctrine is
repudiated and rejected, and thus the controversies, full of
causes of offence, that have occurred, are thoroughly settled and
decided.
May Almighty God, the Father of our Lord Jesus, grant the 23
grace of his Holy Ghost, that we all may be one in him, and
constantly abide in this Christian unity, which is well pleasing
to him ! Amen.
* For defence of this error see Calvin's Institutes, iii. : xxi. sqq.
' Cf. Calvin's Institutes, iii. ; xxiv.
* " They are abandoned to this depravity, because they have been raised
up by a just but inscrutable judgment of God to display his glory in
heir condemnation." — Calvin's Institutes, xxiv. : 14.
* Charged by the Calvinists against the Lutherans ; more justly attributed to
Arminians. Cf. above, ^ 13. Faith can never be a cause " on account of which,"
God elects, since it is never a cause "on account of which," we are justified.
See the propter Christum per fdem of Art. IV. of the Augsburg Confession. Cf.
above, § 13.
Part I. OTHEK HEKESIES AND SECTS. 529
CHAPTER XII.
558 Of Other Factions [Heresies] and Sects, which
NEVER Embraced the Augsburg Confession.
In order that such [heresies and sects] may not silently be i
ascribed to us, because, in the preceding explanation, no men-
tion of them has been made, we wish at the end [of this writ-
ing] simply to enumerate the mere articles wherein they [the
heretics of our time] err and teach what is contrary to our
Christian faith and confession above presented.
Erroneous Articles of the Anabaptists.
The Anabaptists are divided into many sects,* as one con- 2
tends for more, another for less error ; nevertheless, they all in
common propound [profess] such doctrine as is neither to be
tolerated nor allowed in the Church, the commonwealth and
worldly government or domestic life.
Articles that cannot be tolerated in the Church,
1. That Christ did not assume his body and blood of the 3
Virgin Mary, but brought them with him from heaven.^
2. That Christ is not true God, but only [is superior to other 4
saints, because he] has more gifts of the Holy Ghost than any
other holy man.^
3. That our righteousness before God consists not only in 5
the sole merit of Christ, but in renewal, and thus in our own
godliness [uprightness] in which we walk.* This is based in
great part upon one's own special, self-chosen [and humanly-
devised] spirituality [holiness], and in fact is nothing else than
a new sort of monkery.
4. That* children who are not baptized are not sinners be- 6
fore God, but righteous and innocent, who, in their innocency,
Parallel Passages. — Sol. Dec. xii. Of. Augsburg Confession, i. : 6, 6
V. 4 ; ix. : 3 ; xii. : 7 sqq. ; xiv. ; xvi. : 3; xvii. : 2, 3 ; Apology, ix., xvi. ; Sinal
cald Articles, Part III., Art. viii. : 3 sqq. ; Large Catechism, 492, | 47 sqq.
Formula of Concord, Ep. ii. : 13.
* Among those of the sixteenth century were the Miinzerites, Mlinster-
ites, Hoffmanites, Mennonites.
' In order to avoid the taint of Adam. Melchior Hoffman and Simon
Menno taught thus.
* This error is referred to Ludwig Hetzer, David George or Joris, and
Trechsel.
* MUnzer, Hoffman and others insisted upon good works for justificep
tiou. » Errors 4r-6 held by Anabaptists generally.
er
6% THE FOKMULA OF CONCOKD.
because they have not yet attained tlieir reason [the use of rea-
son], will be saved without baptism (which, according to their
assertion, they do not need). Therefore they reject the entire
doctrine concerning original sin, and what belongs to it.
,.f.Q 6. That children should not be baptized until they have?
attained their reason [the use of reason], and can them-
selves confess their faith.
6. That the children of Christians, because they have been 8
born of Christian and believing parents, are holy and the chil-
iren of God, even without and before baptism. For this rea-
^on also they neither attach much importance to the baptism
of children, nor encourage it, contrary to the express words of
God's promise, which pertains only to those who keep God! 8
covenant and do not despise it (Gen. 17 : 7 sqq.).
7. That^ that is no true Christian congregation [church]'*
wherein sinners are still found.
8. That no sermon should be heard or attended in those ic
churches in which the Papal masses have previously been ob-
served and said.
9. That no one [godly man] should have anything to doii
with those ministers of the Church who preach the Gospel ac-
cording to the Augsburg Confession, and censure the sermons
and errors of the Anabaptists ; also, that no one should serve or
in any way labor for them, but should flee from and shun them
as perverters of God's Word.
Articles that cannot be tolerated in the Government,
1. That,^ under the New Testament, the magistracy is not an 12
estate pleasing to God.
2. That a Christian cannot, with a good, inviolate conscience, 13
hold or exercise the office of magistrate.
3. That a Christian cannot, without injury to conscience, use 14
the office of the magistracy against the wicked in matters as
they occur [matters so requiring], nor may subjects invoke for
their protection and screening the power which the magistrates
possess and have received from God.
4. That a Christian cannot, with a good conscience, take an 1 5
oath, neither can he by an oath do homage [promise fidelity] to
his prince or sovereign.
5. That, under the New Testament, magistrates cannot, with- 16
out injury to conscience, inflict capital punishment upon trans-
gressors.
* In errors 7-9 the Anabaptists have followed the Donatists.
' Erroi-s 1-4. See Confession of Mennonites, 37, 38 ; Gieseler'a Church
History, iv. : 874.
PabtI. other heresies and sects. 531
Articles thai cannot be tolet'oted in Domestic Life,
1. That a Christian cannot [with an inviolate conscience] 17
nold or possess property, but is in duty bound to devote it to
the church.
2. That a Christian cannot, with a good conscience, be a 18
landlord, merchant, or cutler [maker of arms].^
3. That on account of diverse faith married persons may be 19
divorced and abandon one another, and be married to another
person of the same faith.^
Erroneous Articles op the Schwenckfeldians.
1. That all who regard Christ according to the flesh as a 2c
creature have no true knowledge of Christ as reigning King
of heaven.
2. That, by his exaltation, the flesh of Christ has so assumed n
all divine properties that Christ as man is in might, power,
majesty and glory equal to the Father and to the Word, every-
where as to degree and condition of essence, so that now there
is only one essence, property, will and glory of both natures in
Christ, and that the flesh of Christ belongs to the essence of the
Holy Trinity.
3. That the Church service [ministry of the Word], the 22
Word preached and heard, is not a means whereby God the
Holy Ghost teaches men, and works in them saving knowledge
of Christ, conversion, repentance, faith and new obedience.
4. That the water of baptism is not a means whereby God 23
the Lord seals adoption and works regeneration.
5. That bread and wine in the Holy Supper are not means 24
through and by which Christ distributes his body and blood.
6. That a Christian who is truly regenerated by God's 25
Spirit can, in this life, observe and fulfil the Law of God
perfectly.
7. That there is no true Christian congregation [church] 26
where no public excommunication [and some formal mode of
excommunication] or no regular process of the ban [as it is
commonly called] is observed.
^n-i 8. That the minister of the church who is not on his 27
part truly renewed, regenerate, righteous and godly cannot
teach other men with profit or distribute true sacraments.
Error of the New Arians.
That Christ is not true, essential, natural God, of one eternal, 28
^ For they thought that these occupations conflicted with mutual lova
Cf. II 16, 17.
• CJonfession of Mennonites, 39. The MUnsterites defended polygamy.
632 THE FOKMULA OF COKCORD.
divine essence with God the Father and the Holy Ghost, but is
only adorned with divine majesty beneath and beside God the
Father [is so adorned with divine majesty, with the Father, that
he is inferior to the Father].
Erbor of the Anti-Trinitarians.
This is an entirely new sect, not heard of before in Christen- 29
dom, composed of those who believe, teach and confess that
there is not only one, eternal, divine essence of the Father, Son
and Holy Ghost, but as God the Father, Son and Holy Ghost
are three distinct persons, so each person has its essence distinct
and separate from the other persons of the Godhead ; and never-
theless [some of them think] that all three, just as in another
respect three men distinct and separate from one another are of
equal power, wisdom, majesty and glory, or [others think that
these three persons and essences] are unequal with one another
in essence and properties, so that the Father alone is properly
and truly God.
These and like errors, one and all, with whatever other errors 3
depend upon and follow from them, we reject and condemn as
wrong, false, heretical, contrary to the Word of God, the three
Creeds, the Augsburg Confession and Apology, the Smalcald
Articles and Luther's Catechisms, against which all godly
Christians, of both high and low station, should be on their
guard as they love the welfare and salvation of their souls.
That this is the doctrine, faith and confession of us all, for 31
which we will answer, at the last day, before the just Judge,
our Lord Jesus Christ, and that against this we will neither
secretly nor publicly speak or write, but that we intend, by the
grace of God, to persevere therein, we have, after mature delib-
eration, testified, in the true fear of God and invocation of his
name, by signing with our own hands this Epitome.
Bergen May 29th, 1577.
563 PART SECOND.
SOLID, PL iIN AND CLEAR REPETITION ANr
DECLARATION
Of Certain Articles of the Augsburg Confession, con-
cerning WHICH, for some time, THERE HAS BEEN CON-
TROVERSY AMONG SOME THEOLOGIANS WHO SUBSCRIBE
THERETO, Stated and Settled according to the An-
alogy OF God's Word and the Summary Contents of
OUR Christian Doctrine.
)65 PREFACE.
By the inestimable goodness and mercy of the Almighty, the i
doctrine concerning the chief articles of our Christian religion,
which under the Papacy was horribly obscured by human opin-
ions and traditions, has been again explained and corrected, in
accordance with God's Word, by Dr. Martin Luther of holy
and blessed memory, and the Papistic errors, abuses and idol-
atry have been rebuked. This pure reformation, however, has 2
been regarded by its opponents as introducing new doctrine ; it
has been violently and falsely charged with being directly con-
trary to God's Word and Christian ordinances, and has to bear
the burden of numberless other calumnies and accusations. On 3
this account the electors, princes and estates that have embraced
the pure doctrine of the Holy Gospel, and have reformed their
churches in a Christian manner according to God's Word, at the
great Diet of Augsburg in the year 1530 had a Christian Con-
fession prepared from God's Word, which they delivered to the
Emperor Charles V. In this they clearly and plainly made a
Christian Confession as to what was held and taught in the
Christian evangelical churches concerning the chief articles,
and those especially in controversy between them and the Pa-
pists. This Confession was received by their opponents with
disfavor, but, thank God, remains to this day without refuta-
tion or invalidation. From our inmost hearts we herewith once 4
again confess this Christian Augsburg Confession, which is so
thoroughly grounded in God's Word. We abide by the sim-
ple, clear and plain meaning of the same that its words convey,
and regard it in all respects as a Christian symbol, which at the
533
534 THE FORMULA OF CONCORD.
present time true Christians should receive next to God^s Word ;
rnn just as in former times, when great controversies arose in
the Church of God, symbols and confessions were composed,
which pure teachers and hearers confessed with heart and mouth.
We intend also, by the grace of the Almighty, to faithfully abide 5
until our end hy this Christian Confession, as it was delivered
in the year 1530 to the Emperor Charles V. ; and it is our
purpose, neither in this nor in any other writing, to recede in
the least from thai Confession or to compose another or new
confession.
Although the Christian doctrine of this Confession has, in 6
great part, remained unchallenged, save among the Papists, yet
it cannot be denied that some theologians have departed from
some of its principal and most important articles, and that they
either have not learned the true meaning of these articles, or
Imve not continued steadfastly therein, but that some have even
undertaken to attach to it an extraneous meaning, while at the
same time professing to adhere to the Augsburg Confession, and
availing themselves of this boast as a pretext. From this, 7
grievo^is and injurious dissensions have arisen in the pure evan-
gelical churches; just as during the lives of the holy apostles,
amon^ those who wished to be called Christians and boasted
of Christ's doctrine, horrible error arose. For some sought to
be justified and saved by the Law (Acts 15 : 1-29) ; others de-
nied the resurrection of the dead (1 Cor. 15 : 12) ; and still
others did not believe that Christ wais true and eternal God.
The*?e the holy apostles in their sermons and writings earnestly
opposed, although such pernicious errors and severe controversy
could not occur without offence, both to believers and to those
weak in the faith ; just as at present our opponents, the Papists,
rejoice at the dissensions among us, in the unchristian and vain
hope that these discords will finally cause the suppression of
the pure doctrine. Because of them, those that are weak in 8
faith are also greatly offended, and some doubt whether, amid
such dissensions, the pure doctrine be with us, while others know
not with whom to side with respect to the articles in contro-
versy. For these controversies are not mere misunderstandings 9
or disputes concerning words, as are apt to occur where one side
has not sufficiently understood the meaning of the other, and
f-nm thus the dispute is confined to a few words, whereon
nothing of much moment depends. But here the sub-
jects of controversy are great and important, and of such a
nature that the opinion of the party in error cannot be tolerated
in the Church of God, much less be excused or defended.
Necessity, therefore, requires us to explain these controverted ic
articles according to God's Word and approved writings; so
that every one who has Christian understanding can notice what
Part II. COMPBEHENSIVE SUMMAEY. 636
opinion concerning the matters in controversy accords with
God^s Word, and what disagrees therewith. Thus the errors
and corruptions that have arisen may be shunned and avoided
by sincere Christians who prize the truth aright.
568 Of the Comprehensive Summary, Foundation, RuiiR
AND Standard whereby, according to God's Word, all
Dogmas should be Judged, and the Controversies that
have occurred should, in a christian manner, be ex-
plained and decided.
Because, for thorough, permanent unity in the Church, it is i
before all things necessary that we have a comprehensive, unan-
imously approved summary and form, wherein are brought to-
gether from God's Word the common doctrines, reduced to a
brief compass, which the churches that are of the true Chris-
tian religion acknowledge as confessional (just as the ancient
Church always had for this use its fixed symbols); and this a
authority should not be attached to private writings, but to such
books as have been composed, approved and received in the
name of the churches which confessional ly bind themselves to
one doctrine and religion; we have declared to one another,
with heart and mouth, that we will neither make nor receive
any separate or new^ confession of our faith, but acknowledge
as confessional the public common writings which always and
everywhere were received in all the churches of the Augsburg
Confession, as such symbols or public confessions, before the
dissensions arose among those who accept the Augsburg Con-
fession, and as long as, in all articles, there was, on all sides, a
unanimous adherence to, and maintenance and use of, the pure
doctrine of God's Word, as the late Dr. Luther explained it.
ggg 1. First, we receive and embrace the Prophetic and 3
Apostolic Scriptures of the Old and New Testaments as
the pure, clear fountains of Israel, which are the only true
standard whereby to judge all teachers and doctrines.
2. And because, of old, the true Christian doctrine, in 34
pure, sound sense, was collected from God's Word into brief
articles or sections against the corruption of heretics, we ac-
cept as confessional the three CEcumenical Creeds, namely,
the Apostles', the Nicene and the Athanasian, as glorious con-
fessions of the faith, brief, devout and founded upon God's
Word, wherein all the heresies which at that time had arisen
in the Christian Church are clearly and unanswerably refuted.
3. Thirdly, Because, in these last times, God, out of esjiecial 5
» Cf 2 20.
536 THE FORMULA OF CX)NCORI>.
gKUje, from the darkness of the Papacy has brought his truth
again to light, through the faithful service of the precious man
of God, Dr. Luther, and against the corruptions of the Papacy
and also of other sects has collected the same doctrine, from and
according to God's Word, into the articles and sections of the
Augsburg Confession ; we confessionally accept also the firsi
unaltered Augsburg Confession (not because it was composed
by our theologians, but because it has been derived from God's
Word, and is founded firmly and well therein, precisely in the
form in which it was committed to writing in the year 1530,
and presented to the Emperor Charles Y. by some electors,
princes and deputies of the Roman Empire as a common con-
fession of the reformed churches at Augsburg) as the symbol
of our time, whereby our Reformed churches are distinguished
from the Papists and other repudiated and condemned sects
and heresies, after the custom and usage of the early Church,
whereby succeeding councils, Christian bishops and teachers
appealed to the Nicene Creed, and confessed it [publicly de-
clared that they embraced it].
4. Fourthly, in order that the proper and true sense of the 6
often-quoted Augsburg Confession might be more fully set
forth and guarded against the Papists, and that under the
name of the Augsburg Confession condemned errors might
not steal into the Church of God after the Confession was de-
g-Q livered, a fuller Apology was composed, and published in
the year 1531. We unanimously accept this also as con-
fessional, because in it the said Augsburg Confession is not only
sufficiently elucidated and guarded, but also confirmed by clear,
irrefutable testimonies of Holy Scripture.
6. Fifthly, the Articles composed, approved and received at;
Smalcald in the large assembly of theologians in the year 1537
we confessionally accept, in the form in which they were first
framed and printed in order to be delivered in the council at
Mantua, or wherever it would be held, in the name of the
electors, princes and deputies, as an explanation of the above-
mentioned Augsburg Confession, wherein by God's grace they
determined to abide. In them the doctrine of the Augsburg
Confession is repeated, and some articles are stated at greater
length from God's Word, and besides the cause and foundation
why we have abandoned the papistical errors and idolatries,
and can have no fellowship with them, and also why we havtj
not determined or even thought of coming to any agreement
with the Pope concerning them, are sufficiently indicated.
6. Lastly, because these highly important matters belong also 8
to the common people and laity, who, for their salvation, must
distinguish between pure and false doctrine, we accept as con-
fessional alfK) ♦^e Large and the Small Catechisms of Dr. Lu-
Part 11. COMPREHENSIVE SUMMARY. 537
ther,* as they were written by him and incorporated in his
works, becanse they have been nnanimously approved and re-
ceived by all churches adhering to the Augsburg Confession,
and publicly used in churches, schools and [privately in] fam-
ilies, and because also in them the Christian doctrine from
God's Word is comprised in the most correct and simple way,
and, in like manner, is sufficiently explained for simple laymen.
These public common writings have been always regarded in 9
the pure churches and schools as the sum and type of the doc-
frine which the late Dr. Luther has admirably deduced against
the Papacy and other sects from God's Word, and firmly estab-
lished; to whose full explanations in his doctrinal and polem-
ical writings we appeal in the manner and to the extent indi-
cated by Dr. Luther himself in the necessary and Christian
admonition concerning his writings, made in the Latin preface
t-^H to his published works, wherein he has expressly drawn
this distinction, viz. that God's Word alone is and should
remain the only standard and rule, to which the writings of
no man should be regarded equal, but to it everything should
be subordinated.
But hereby other good, useful, pure books, expositions of it
the Holy Scriptures, refutations of errors, explanations of doc-
trinal articles (which, as far as consistent with the above-men-
tioned type of doctrine, are regarded as useful expositions and
explanations, and can be used with advantage) are not rejected.
But by what has thus far been said concerning the summary
of our Christian doctrine we have only meant that we have
a unanimously received, definite, common form of doctrine,
which our Evangelical churches together and in common con-
fess ; from and according to which, because it has been derived
from God's Word, all other writings should be judged and ad-
justed as to how far they are to be approved and accepted.
For that we have embodied the above-mentioned writings, n
viz. the Augsburg Confession, Apology, Smalcald Articles,
Luther's Large and Small Catechisms, as the sum of our
Christian doctrine, has occurred for the reason that these have
been always and everywhere regarded as containing the com-
mon, unanimously received understanding of our churches,
since the chief and most enlightened theologians of that time
subscribed them, and all evangelical churches and schools have
cordially received them. As they also, as before mentioned, 13
were all written and sent forth before the divisions among the
theologians of the Augsburg Confession arose, and then because
they were held as impartial, and neither can nor should be re-
jected by any part of those who have entered into controversy,
* Cf. Epitome, Introduction, { 6.
538 THE FORMULA OF <'X)NCORD.
and no one who is true to the Augsburg Confession will com
plain of these writings, but will cheerfully accept and tolerate
them as witnesses [of the truth] ; no one, therefore, can blame
us that we derive from them an explanation and decision of
the articles in controversy, and that, as we lay God's Word, .»3
the eternal truth, as the foundation, so also we introduce and
quote these writings as a witness of the truth, and a presenta-
tion of the unanimously received correct understanding of our
predecessors who have. steadfastly held to the pure doctrine.
572 Of the Articles in Controveesy with respect to
THE Antithesis, or opposite doctrine.
For the maintenance of pure doctrine, and for thorough, 14
permanent, godly unity in the Church, it is necessary not
only that pure, wholesome doctrine be rightly presented, but
also that the opponents who teach otherwise be reproved (1
Tim. 3 [2 Tim. 3:16]; Tit. 1 : 9). For faithful shepherds, as
Luther says, should do both, viz. feed or nourish the lambs and
defend from the wolves, so that they may flee from strange
voices (John 10 : 12) and may separate the precious from the
vile (Jer. 15 : 19).
Therefore concerning this, we have thoroughly and clearly 15
declared to one another as follows : that a distinction in every
way should and must be observed between, on the one hand,
unnecessary and useless wrangling, whereby, since it scatters
more than it builds up, the Church ought not to be disturbed,
and, on the other hand, necessary controversy, as when such a
controversy occurs as involves the articles of faith or the
chief heads of the Christian doctrine, where for the defence
of the truth the false opposite doctrine must be reproved.
Although the aforesaid writings aiford the Christian reader. 16
who has pleasure and love for the divine truth, a clear and cor-
rect answer concerning each and every controverted article of
our Christian religion, as to what, according to God's Word of
the Prophetic and Apostolic Scriptures, he should regard and
receive as right and true, and what he should reject, shun and
avoid as false and wrong ; yet, in order that the truth may be
preserved the more distinctly and clearly, and be separated
from all erroi-s, and be not hidden and concealed under rather
general words, we have clearly and expressly made a declara-
tion to one another concerning the chief and highly important
articles, taken one by one, which at the present time have come
into controversy ; so that there might be a public, definite tes-
timony, not only for those now living, but also for our pos-
terity, as to what is and should remain the unanimously received
PartH. OKIGINAL sin. 63S
understanding and judgment of our churches in leferenc^ to the
articles in controversy, namely :
1. First, that we reject and condemn all heresies and errors 17
which, in the primitive, ancient, orthodox Church, were rejected
and condemned, upon the true, firm ground of the holy divine
Scriptures.
(.-o 2. Secondly, we reject and condemn all sects and here- 18
sies which are rejected in the writings, just mentioned, of
the comprehensive summary of the Confession of our churches.
3. Thirdly, because within thirty years, on account of the 19
Interim * and otherwise, some divisions arose among some theo-
logians of the Augsburg Confession, we have wished plainly,
distinctly and clearly to state and declare our faith and confession
concerning each and every one of these taken in thesis and an-
tithesis, i. e. the true doctrine and its opposite, for the purpose in
all articles of rendering the foundation of divine truth manifest,
and censuring all unlawful, doubtful, suspicious and condemned
doctrines (wherever and in whatever books they may be found, and
whoever may have written them or even now may be disposed
to defend them) ; so that every one may be faithfully warned
to avoid the errors, diffused on all sides, in the writings of
some theologians, and no one be misled herein by the reputa-
tion of any man. If the Christian reader will carefully exam- 20
ine this declaration in every emergency, and compare it with the
writings enumerated above, he will find that what was in the
beginning confessed concerning every article in the comprehen-
sive summary of our religion and faith, and what was after-
ward restated at various times, and is repeated by us in this
document, is in no way contradictory, but the simple, immu-
table, permanent truth, and that we, therefore, do not change
from one doctrine to another, as our adversaries falsely assert,
but earnestly desire to retain the once-delivered Augsburg Con-
fession, and its unanimously received Christian sense, and
through God^s grace to abide thereby firmly and constantly,
in opposit'on to all corruptions which have entered.
CHAPTER 1.
Of Original Sin.
First, a controversy concerning Original Sin has occurred i
tmM among some theologians of the Augsburg Confession with
respect to what it properly is. For one side ^ contended
Parallel Passages. — Augsburg Confession, Art. ii. ; Apology, Art iLj
Smalcald Articles, Part. TIL, Art. i.; Epitome, I.
* The Augsburg Interim of 1548.
• Matthias Flacius Illyricus and his adherents.
540 THE FOEMULA OF CONCORD.
that, because, through the fall of Adam, man^s nature and
essence are entirely corrupt now since the fall, the nature,
substance and essence of the corrupt man, or indeed the prin-
cipal, highest part of his being, namelj, the rational soul in
its highest state and principal powers^ is Original Sin itself.
This is called " natural " or '' personal sin," for the reason that
it is not a thought, word or work, but the nature itself, whence,
as from a root, all other sins proceed, and on this account there
is now since the fall, because the nature is corrupt through sin,
no distinction whatever between the nature and essence of man
and Original Sin.
But the other side taught, in opposition, that Original Sin is 2
not properly the nature, substance or essence of man, i. e. man's
body or soul, which even now since the fall are and remain the
creatures and works of God in us, but it is something in the
nature, body and soul of man, and in all his powers, namely,
a horrible, deep, inexpressible corruption of the same, so that
man is destitute of the righteousness wherein he was originally
created, and in spiritual things is dead to good and perverted
to all evil ; and that, because of this corruption and inborn sin,
which inheres in the nature, all actual sins flow forth from the
heart ; and that a distinction must, therefore, be observed b^
tween, on the one hand, the nature and essence of the corrnpt
man, or his body and soul, which as the creatures of God per-
tain to us even since the fall, and Original Sin, on the othe'*,
which is a work of the devil, whereby the nature has becomo
corrupt.
Now this controversy concerning Original Sin is not unnecep- ^
sary wrangling, but if this doctrine be rightly presented from
and according to God's Word, and be separated from all Pela-
gian and Manichsean errors, then (as the Apology^) says, the
benefits of Christ and his precious merit, and the gracious
efficacy of the Holy Ghost, will be the better known and the
more extolled ; the honor which belongs to him will also be
iscribed to God, if his work and creation in men be rightly
g«K distinguished from the work of the devil, whereby the na-
ture has been corrupted. In order, therefore, to explain «
this controversy in the Christian way and according to God's
Word, and to maintain the correct, pure doctrine, we will coi-
lect from the above-mentioned writings the thesis and anti-
thesis, that is, the correct doctrine and its opposite, into brief
paragraphs :
1. And first it is true that Christians should not only regard 5
and recognize as sins the actual transgression of God's com-
mands ; but also that the horrible, dreadful hereditary malady
• ii. : 83, 50.
Part II. ORIGINAL SIN. 641
whereby the entire nature is corrupted, should above all things
be regarded and recognized as sin, yea, as the chief sin, which
is a root and fountain-head of all actual sins. This is called by 6
Luther a " natural ^' or " personal sin,'' in order to declare that
even though man would think, speak or do nothing evil (which,
nevertheless, since the fall of our first parents, is impossible in
this life), yet that his nature and person are sinful, i. e. by
Original Sin, as a spiritual leprosy, he is thoroughly and utterly
infected and corrupted before God ; and on account of this cor-
ruption, and because of the fall of the first man, the nature or
person is accused or condemned by God's Law, so that we are
by nature the children of wrath, death and damnation, unless
delivered therefrom by the merit of Christ.
2. It is also clear and true, as the Nineteenth Article of the 7
Augsburg Confession teaches, that God is not a creator, author
:r cause of sin, but from the instigation of the devil, through
one man, sin (which is a work of the devil) has entered the
world (Rom. 6:12; 1 John 3 ; 7). And even at the present
day, in this connection of sin and nature [in this corruption of
nature], God does not create and make sin in us, but with the
nature which God at the present day still creates and makes in
men, Original Sin is propagated from sinful seed,^ through car-
nal conception and birth of father and mother.
3. Thirdly, what [and how great] this hereditary evil is, no 8
reason knows and understands, but, as the Smalcald Articles*
say, it must be learned and believed from the revelation con-
gyg tained in Scripture. And in the Apology this is briefly
comprehended in the following paragraphs :
1. That this hereditary evil is the cause of our all being, by 9
reason of the disobedience of Adam and Eve, in God's displeas-
ure, and by nature children of wrath, as the apostle shows
(Rom. 5 : 12 sqq. ; Eph. 2 : 3).
2. Secondly, that there is an entire want or lack of the con- lo
created original righteousness, or of God's image, according to
which man was originally created in truth, holiness and right-
eousness; and likewise an inability and unfitness for all the
things of God, or, as the Latin words read : Descriptio peccati'
originalis detrahit naturae non renovatae, et dona, et vim, seu
facultatem et actus inchoandi et efficiendi spiritualia. That is: '
The definition of original sin takes away from the unrenewed
nature the gifts, the power, and all activity for beginning and
effecting anything in spiritual things.^
3. That Original Sin (in human nature) is not only such an 1
entire absence of all good in spiritual, divine things, but that it
ig at the same time also, instead of the lost image of God iu
* Cf. ^ 11, 28, 38 « Part III., Art. i. : 68. » Cf. Apology, 11. : 8
542 THE FORMULA OF CONCORD.
man, a deep, wicked, horrible, fathomless, inscfutiiLle and an-
speakable corruption of the entire nature and all its powers,
especially of the highest, principal powers of the soul in un-
derstanding, heart and will ; that now, since the fall, man re-
ceives by inheritance an inborn wicked disposition, an inward
impurity of heart, wicked lusts and propensities; that we all is
have by nature inherited fiom Adam such a heart, feeling and
thoughts as, according to their highest powers and the light of
reason, are naturally inclined and disposed directly contrary
to God and his chief commands, yea, they are at enmity with
God, especially as to what concerns divine and spiritual things.
For, in other respects, as regards natural, external things
which are subject to the reason, man still has, to a certain
degree, understanding, power and ability, although very much
weakened, all of which, nevertheless, has been so infected
and contaminated by Original Sin that before God it is of
no use.
p.-- 4. The penalties of Original Sin, which God has im- 13
posed upon the children of Adam and upon Original
Sin, are death, eternal damnation, and also other bodily and
spiritual, temporal and eternal miseries, and the tyranny and
dominion of the devil, so that human nature is subject to the
kingdom of the devil, and has been surrendered to the power
of the devil, and is held captive under his sway, who stupefies
[fascinates] and leads astray many great, learned men in the
world by means of dreadful error, heresy and other blindness,
and otherwise delivers men to all sorts of crime.*
6. Fifthly, this hereditary evil is so great and horrible that 14
it can be covered and forgiven before God only for Christ's
sake, and in the baptized and believing. Human nature also,
which is deranged and corrupted thereby, must and can be
healed only by the regeneration and renewal of tlie Holy
Ghost, which, nevertheless, is only begun in this life, but will
at length be fully completed in the life to come.^
These points, which have been quoted here only in a sum- 15
raary way, are set forth more fully in the above-mentioned
writings of the common confession of our Christian doctrine.*
But this doctrine must now be so maintained and guarded 16
that it may not incline either to the Pelagian or the Manichaean
side. Therefore the contrary doctrine concerning this article,
which is censured and rejected in our churches, should also be
briefly reported.
1. And first, in opposition to the old and the new Pelagians, 17
the following false opinions and dogmas are censured and re-
jected, namely, that Original Sin is only a reatm or debt, on
» Cf. Apology, ii. : 49. « Of. Epitome, i. : 10 ; Apology, ii. : 36,
Part II. OKIGINAL SIN. 643
account of what has been committed by another without any
corruption of our nature.
2. Also that sinful, evil lusts are not sins, but conditions, or i8
concreated and essential properties of the nature.^
3. Or as though the above-mentioned defect and evil were 19
not before God properly and truly sin, on account of which
man without Christ [unless he be grafted into Christ and be
delivered through him] must be a child of wrath and damna-
tion, and also be beneath the power and in the kingdom of
Satan.
P-mn 4. The following Pelagian errors and the like are also 20
censured and rejected, namely : that nature, ever since the
fall, is incorrupt, and that especially with respect to spiritual
things it is entirely good and pure, and in ncduralibuSy i. e., in
its natural powers, it is perfect.
5. Or that Original Sin is only external, a slight, insignifi-21
cant spot sprinkled or stain dashed upon the nature of man,
or corruptio tantum accidentium aut qualitatum, i. e. a corrup-
tion only of some accidental things, along with and beneath
which the nature, nevertheless, possesses and retains its integrity
and power even in spiritual things.
6. Or that Original Sin is not a despoliation or deficiency, 22
but only an external impediment to these spiritual good powers,
as when a magnet is smeared with garlic-juice, whereby its
natural power is not removed, but only impeded ; or that this
stain can be easily washed away, as a spot from the face or
pigment from the wall.^
7. They likewise are rebuked and rejected who teach that 23
the nature has indeed been greatly weakened and corrupted
through the fall, but that, nevertheless, it has not entirely lost
all good with respect to divine, spiritual things, and that what
is sung in our churches,
" Through Adam's fall is all corrupt,
Nature and essence human,"
is not true, but from natural birth we still have something
good (small, little and inconsiderable though it be), namely :
capacity, skill, aptness or ability in spiritual things to begin to
work or co-work for something. For concerning external, 24
temporal, worldly things and transactions, which are subject
to reason, there will be an explanation in the succeeding
article.
These and doctrines of like kind, contrary to the truth, are 25
censured and rejected for the reason that God's Word teaches
* Cf. Apology, ii. : 5. » Cf. Epitome, i. 15, note.
644 THE FORMULA OF CONCORD.
that the corrupt nature, of and by itself, has no power for any-
thing good in spiritual things, not even for the least, as good
thoughts, but that, of and by itself, it can do nothing but sin.
Gen. 6:5; 8:21.
--Q Therefore [But] this doctrine must also be guarded, on 2d
the other side, from Manichaean errors. Accordingly, the
following erroneous doctrines and the like are rejected, namely :
that now, since the fall, human nature is in the beginning cre-
ated pure and good, and that afterwards Original Sin from
without is infused and mingled by Satan (as something essen-
tial) in the nature, as poison is mingled with wine [that in the
beginning human nature was created by God pure and good,
but that now, since the fall. Original Sin, etc.].*
For although in Adam and Eve the nature was originally 27
created pure, good and holy, nevertheless sin has not entered
nature through the fall in the way fanatically taught by the
Manichseans, as though Satan had created or made something
essentially evil, and mingled it with their nature. But since,
from the seduction of Satan, through the fall, according to
God's judgment and sentence, man, as a punishment, has lost
his concreated original righteousness, human nature, as has been
said above,^ is perverted and corrupt by this deprivation or de-
ficiency, want and injury, which has been caused by Satan ; so
that at present the nature of all men, who in a natural way are
conceived and born, is transmitted by inheritance with the same
want and corruption. For since the fall human nature is not 28
at first created pure and good, and only afterward corrupted
by Original Sin, but in the first moment of our conception the
seed whence man is formed is sinful and corrupt. Thus also
Original Sin is not something existing of itself in or apart
from the nature of the corrupt man, as it is also not the
peculiar essence, body or soul of the corrupt man, or the man
himself.
Original Sin, and the nature of man corrupted thereby, can- 29
not and should not, therefore, be so distinguished, as though
the nature before God were pure, good, holy, but Original Sin
alone which dwells therein were evil.
Also, as Augustine writes of the Manichseans, as though it 30
« ere not the corrupt man himself who sins by reason of inborn
Original Sin, but something different and foreign in man, and
therefore that God, by the Law, accuses and condemns not the
nature as corrupt by sin, but only the Original Sin therein.
For, as stated above in the thesis,* i, e, the explanation of the
* Francke (iii. : 89) directs attention to the fact that the translator of
the Latin version has here missed the sense of the original. Of. I 28.
N7. »25 8q., 11.
PabtH. OKIGINAL sin. 546
pure doctrine concerning Original Sin, the entire nature of man,
which is born in the natural way of father and mother, is en-
tirely and to the farthest extent corrupted and perverted by
Original Sin, in body and soul, in all its powers that pertain
and belong to the goodness, truth, holiness and righteousness
K«^ con(jreated with it in Paradise. Nevertheless, the nature
is not entirely exterminated or changed into another sub-
stance [diverse in genus or species], which, according to its es-
feence, is not like our nature, and therefore cannot be one essence
with us.
Because of this corruption the entire corrupt nature of man 31
would be accused and condemned by the Law, if sin were not,
for Christ^s sake, forgiven.
But the Law accuses and condemns nature, not because we 32
have been created men by God, but because we are sinful and
wicked ; not because and so far as nature and its essence, ever
since the fall, is a work and creature of God in us, but because
and so far as it has been poisoned and corrupted by sin.
But although Original Sin, like a spiritual poison or leprosy 33
(as Luther says), has poisoned and corrupted all human nature,
so that we cannot clearly show and point out the nature apart
by itself, and Original Sin apart by itself; nevertheless, the cor-
rupt nature, or essence of the corrupt man, body and soul, or
the man himself whom God has created (and within whom
dwells the Original Sin that also corrupts the nature, essence or
the entire man), and Original Sin, which dwells in man^s nature
or essence, and corrupts it, are not one thing ; as also in external
leprosy the body which is leprous, and the leprosy on or in the
body, are not, properly speaking, one thing. A distinction must
be observed also between our nature, as created and preserved
by God, and Original Sin, which dwells in the nature. These
two must and also can be considered, taught and believed with
their distinctions according to Holy Scripture.
The chief articles also of our Christian faith urge and com- 34
pel us to preserve this distinction.^
ggl For, first, in the article of Creation, Scripture shows that
not only has God before the fall created human nature, but
also that, since the fall, it is a creature and work of God (Deut
32:6; Isa. 45:11; 54:5; 64:8; Acts 17:25; Rev. 4 : 11)
"Thine hands," says Job (10:8-12), "have made me and 35
fashioned me together round about ; yet thou dost destroy me.
Remember, I beseech thee, that thou hast made me as the clay ;
and wilt thou bring me into dust again? Hast thou not
poured me out as milk, and curdled me as cheese ? Thou hast
clothed me with skin and flesh, and fenced me with bones and
* Of. Epitome, i. : 3 sqq.
546 THE FOKMULA OF CONCORD.
sinews. Thou bast granted me life and favor, and thy visita-
tion hath preserved my spirit."
"I will praise thee," says David (Ps. 139 : 14-16), "for 1 36
am fearfully and wonderfully made ; marvellous are thy works ;
and that my soul knoweth right well. My substance was not
hid from thee when I was made in secret, and curiously wrought
in the lowest parts of the earth. Thine eyes did see my sub-
stance yet being unperfect; and in thy book all my members
were written, which in continuance were fashioned, when as
yet there was none of them."
In the Ecclesiastes of Solomon it is written [12:7]:" Then 37
shall the dust return to the earth as it was, and the spirit to
God who gave it."
These passages clearly testify that God ever since the fall is 38
the Creator of man, and creates his body and soul. Therefore
the corrupt man cannot be, without any distinction, sin itself,
for otherwise God would be a creator of sins ; as also our Small
Catechism, in the explanation of the First Article, confesses :
* I believe tliat God has created me with all that exists, that
he has given and still preserves to me my body and soul, with
all my limbs and senses, my reason and all the faculties of my
mind." Likewise in the Large Catechism* it is thus written :
" I believe and mean to say that I am a creature of God, i. e.
that he has given and constantly preserves to me my body,
soul and life, members great and small, and all my senses."
Although the same creature and work of God is lamentably
582 ^o^^^pted by sin ; for the mass {massa), from which God
now forms and makes man was in Adam corrupted and
perverted, and is thus transmitted by inheritance to us.
And here pious Christian hearts ought to consider the un- 39
speakable goodness of God that God did not immediately cast
from himself into hell-fire this corrupt, perverted, sinful
mass, but from it forms and makes human nature of the
)resent day, which is lamentably corrupted by sin, in order
hat by his dear Son he may cleanse it from all sin, sanctify
and save it.
From this article now the distinction is indisputable and 40
clear. For Original Sin does not originate with God. God
is not a creator or author of sin. Original Sin also is not a
creature or work of God, but a work of the devil.
If, now, there would be no difference whatever between the 41
nature or essence of our body and soul, which is corrupted bv
Original Sin, and Original Sin, by which the nature is cor-
rupted, it would follow either that God, because he is the
creator of this our nature, also created and made Original Sin,
» 450 : 13.
Part II. ORIGINAL SIN. 641
which would also be his work and creature ; or, because sin is
a work of the devil, that Satan would be the creator of this
ur nature, soul and body, which must also be a work or crea-
tion of Satan if, without any distinction, our corrupt nature
should be regarded as sin itself; both of which are contrary to
the article of our Christian faith. Wherefore, in order that 42
God's creation and work in man may be distinguished from
the work of the devil, we say that it is God's creation that
man has body and soul. Also that it is God's work that man
can think, speak, do and work anything ; for " in him we live,
and move, and have our being." But that the nature is cor-
rupt, that its thoughts, words and works are wicked, is origin-
ally a work of Satan, who, through sin, thus corrupted God's
work in Adam, which from him is transmitted by inheritance
to us.
Secondly, in the article of Redemption, the Scriptures testify 43
rno forcibly that God's Son assumed our human nature with-
out sin, so that he was, in all things, sin excepted, made
like us, his brethren, Heb. 2 : 14. Hence all the old orthodox
teachers have maintained that Christ, according to his assumed
humanity, is of one essence with us, his brethren ; for he has
assumed a human nature, which in all respects (sin alone ex-
cepted) is like our human nature in its essence and all essential
attributes, and they have condemned the contrary doctrine as
manifest heresy.
If, now, there were no distinction between the nature or es-44
sence of corrupt man and Original Sin, it must follow that
either Christ did not assume our nature, because he did not
assume sin ; or that because he assumed our nature he also
assumed sin ; both of which are contrary to the Scriptures.
But inasmuch as the Son of God assumed our nature, and not
Original Sin, it is hence clear that human nature, ever since
the fall, and Original Sin, are not one thing, but must be dis-
tinguished.
Thirdly, in the article of Sanctification, Scripture testifies 45
that God cleanses, washes and sanctifies men from sin (1 John
1 : 7), and that Christ saves his people from their sins (Matt.
1 : 21). Sin, therefore, cannot be man himself; for God, for
Christ's sake, receives man into grace, but he remains hostile to
sin to eternity. Wherefore that Original Sin is baptized in the
name of the Holy Trinity, sanctified and saved,* and other such
expressions, whereby we will not offend simple-minded people,
that are found in the writings of the recent Manichaeans, are
unchristian and dreadful to hear.
* Christopher Irenseus and other followers of Flacius taught thus. Sec
Carpzov's Isagoge, 1170.
648 THE FOKMULA OF CONCORD.
Fourthly, in the article of the Resurrection, Scripture testifies 46
that it is precisely the substance of this our flesh, but without
sin, which will rise again, and that in eternal life we will have
and retain precisely this soul, but without sin.
p;^* If, now, there were no difference whatever between our 47
corru])t body and soul, and Original Sin, it would follow,
contrary to this article of the Christian faith, that either this
our flesh will not rise again at the last day, and that in eternal
life we will not have body and soul of the present essence, but
another substance (or another soul), because then we will be
without sin, or that [at the last day] sin also will rise again,
and, in eternal life, will be and. remain in the elect.
Hence it is clear that we must reject this doctrine [of the 48
Manichseans] (with all that depends upon it and follows from
it), which asserts and teaches that Original Sin is the nature,
substance, essence, body or soul itself of corrupt man, so that
between our corrupt nature, substance and essence, and Original
Sin, there is no distinction whatever. For the chief articles of
our Christian faith forcibly and emphatically testify why a dis-
tinction should and must be maintained between man's nature
or substance, which is corrupted by sin, and sin, whereby man
is corrupted. For a simple statement of the doctrine and its 49
opposite, with respect to the main point involved in this con-
troversy, this is sufficient in this place, where the subject is not
argued at length, but only the principal points are treated,
article by article.
But with respect to terms and expressions, it is best and 50
surest to use and retain the form of sound words employed
concerning this article in the Holy Scriptures and the above-
mentioned books.
Also to avoid strife about words, equivocal terms,^ i. e, words 51
and expressions, which may be understood and used in several
senses, should be carefully and distinctly explained, as when it
is said : God creates the nature of men, where by the term
" nature " the essence, body and soul of men are understood.
But often the disposition or vicious quality is called its nature,
as : '^ It is the nature of the serpent to bite and poison." Thus
Luther says^ that sin and to sin are the disposition and nature
of the corrupt man.
ggr Therefore Original Sin properly signifies the deep cor- 5a
ruption of our nature, as it is described in the Smal-
cald Articles.* But sometimes we thereby understand the con-
crete or the subject, i. e, man himself with body and soul,
wherein sin is and inheres, on account of which man is cor-
» Of. Epitome, 1. : 22. " Works, Walch's Ed., v. : 776 ; xi. : 396 sq.
• Part III., Art. i. : 3.
Part IL ORIGINAL SIN. 649
nipted, infected with poison and sinful, as when Luther says :*
" Thy birth, thy nature, thy entire essence k\ sin," i, e. sinful
and unclean.
Luther himself declares that by "natural sin," "personal 53
sin," "essential sin,"^ he means that not only words, thoughts
and works are sin, but that the entire nature, person and essence
of man is entirely corrupted [and is altogether depraved] by
Original Sin.
Moreover, as to the Latin terms " substance " and " accident," 54
we are of the opinion that, in sermons to congregations of plain
people, they should be avoided, because such terms are unknown
to ordinary men. But when learned men, in treating this sub-
ject, employ them among themselves or with others to whom
this word is not unknown, as Eusebius, Ambrose and especially
Augustine, and also still other eminent church-teachers, from
the necessity of explaining this doctrine in opposition to the
heretics, they regard them as constituting an " immediate divis-
ion," i, e. a division between which there is no mean, so that
everything which there is must be either "substance," i. e. an
independent essence, or "accident," i. e. an incidental matter
which does not exist by itself essentially, but in another inde-
pendent essence, and can be distinguished therefrom; which
division Cyril and Basil also use.
And because, among others, it is also an indubitable, indis- 55
putable axiom in theology that every substance or self-exist-
ing essence, so far as it is a substance, is either God himself
or a work and creation of God ; Augustine, in many writings
against the Manichseans, in common with all true teachers, has,
after due consideration and with earnestness, rejected and con-
demned the expression : Peccaium originis est substantia vel na-
tura, i. e. Original Sin is man's nature or substance. In con-
formity with him, all the learned and intelligent also have al-
ways maintained that what does not exist by itself, neither is
a part of another self-existing essence, but exists, subject to
change, in another thing, is not a substance, i. e. something self-
existing, but an accident, i. e. something incidental. Thus Au-
gustine is accustomed to speak constantly in this way : Original
Sin is not the nature itself, but an accidens vitium in naturaj
i. e. an incidental defect and damage in the nature. In this 56
way also, in our schools and churches, previous to this contro-
versy, [learned] men spoke, according to the rules of logic,
freely a«id without any suspicion [of heresy], and, on this ac-
ggg count, were never censured either by Dr. Luther or any
orthodox teacher of our pure, evangelical Church.
For since it is the indisputable truth that everything that 53
» See above, I 51. » Works, Walch's Ed., xi. : 396. Cf. v. : 685 sq
560 THE FORMULA OF CONCORD.
there is, is either a substance or an accident, i, e. either a self-
existing essence or something incidental in it, as has been just
shown and proved by the testimony of the church -teachers, and
no truly intelligent man has ever doubted concerning this ; if
the question be asked whether Original Sin be a substance, L e,
such a thing as exists of itself, and not in another, or an acci-
dent, i. e, such a thing as does not exist by itself, but in an-
other, and cannot exist or be by itself, necessity constrains us,
and no one can evade it, to confess directly and candidly that
Original Sin is no substance, but an accident.
Hence also the permanent peace of the Church of God with 58
respect to this controversy will never be promoted, but the dis-
sension will rather be strengthened and maintained, if the min-
isters of the Church remain in doubt as to whether Original Sin
be a substance or accident, and whether it be thus rightly and
properly named.
Hence if the churches and schools are to be relieved of this 59
scandalous and very mischievous controversy, it is necessary
that each and every one be properly instructed concerning this
matter.
But if it be further asked as to what kind of an accident 6c
Original Sin is, it is another question, and one to which no
philosopher, no Papist, no sophist, yea, no human reason, how-
ever acute it may be, can give the right explanation, but all
understanding and every explanation of it must be derived
solely from the Holy Scriptures, which testify that Original
Sin is an unspeakable evil, and such an entire corruption of
human nature that in it and all its internal and external pow-
ers nothing pure or good remains, but everything is entirely cor-
p.«- rupt, so that, on account of Original Sin, man is in God's
sight truly, spiritually dead, and, with all his powers, has
(lied to that which is good.*
In this way, then, by the word " accident," Original Sin is 61
not extenuated [namely] when it is explained according to [the
analogy of] God's Word, after the manner in which Dr. Lu-
ther, in his Latin exposition of the third chapter of Genesis,
has written with great earnestness against the extenuation of
Original Sin ; but this word is employed only to designate the
distinction between the work of God (which is our nature, not-
withstanding that it is corrupt) and the work of the devil (which
is sin), that inheres in God's work, and is a most profound and
indescribable corruption of it.
Therefore Luther also has employed in his treatment of this 61
subject the term "accident," as also the term "quality," and has
not rejected them ; but likewise, with especial earnestness and
>Cf.^nO, 11.
Part II. THE FREE WILL, OR HUMAN POWERS. 55i
great zeal, he has taken the greatest pains to explain and tc
represent to each and every one what a horrible quality and
accident it is, whereby human nature is not merely polluted,
but is so deeply corrupted that nothing pure or uncorrupt re-
mains in it, as his words on Ps. 90 run : Sive igitur peccatum
originis qualitatem sive morbum vocaverimus, profecto extre-
mum malum est non solum pati seternam iram et mortem, sed ne
agnoscere quidem, quae pater is. That is : Whether we call Orig-
inal Sin a quality or a disease, it is indeed the utmost evil not
only to suffer the eternal wrath of God and eternal death, but
also not to understand what we suffer. A nd again on Gen. 3 :
Qui isto veneno peccati originis a planta pedis usque ad ver-
ticem infecti sumus, siquidem in natura adhuc integra accidere.
That is : We are infected by the poison of Original Sin from
the sole of the foot to the crown of the head, inasmuch as this
happened to us in a nature still perfect.
CHAPTER II.
Of the Free Will, or Human Powers.
Since a dissent has occurred not only between the Papists i
and us, but also even among some theologians of the Augsburg
can Confession, concerning the free will, we will first of all
exactly show the points of the controversy.
For since man, with respect to his free will, can be found 2
and considered in four distinct, dissimilar states, the question
at present is not concerning his condition with regard to the
same before the fall, or his ability sinae the fall, and before his
conversion, in external things which pertain to this temporal life ;
also not concerning his ability in spiritual things after he has
been regenerated and is controlled by God's Spirit ; or the sort
of a free will he will have when he rises from the dead. But
the {>rincipal question is only and alone as to the ability of the
understanding and will of the unregenerate man in his conver-
sion and regeneration from his own powers surviving since the
fall : Whether when the Word of God is preached, and the
grace of God is offered, he can prepare himself for grace, ac-
cept the same, and assent thereto ? This is the question upon
which now for quite a number of years there has been a con-
troversy among some theologians in the churches of the Augs-
burg Confession.
For the one side^ has held and taught that although man, 3
from his own powers, cannot fulfil God's command, or truly
I*ARALLEL PASSAGES. — Augsburg Confession, xviii., xx. ; Apology, xviii
Srnalcald Articles, Part III., Art. i. ; Epitome, ii.
> Called Philippista.
552 THE FOKMULA OF CONCORD.
trust, fear and love God, without the grace of the Holy Ghcvst;
nevertheless, before regeneration sufficient natural powers sur-
vive for him to prepare himself to a certain extent for grace,
and to assent, although feebly ; yet, if the grace of the Holy
Ghost were not added thereto, he could by this accomplish
nothing, but must be vanquished in the struggle.
On the other side, the ancient and modern enthusiasts* have 4
taught that God, through his Spirit, converts men and leads
them to the saving knowledge of Christ, without any means
and instrument of the creature, i. e. without the external
preaching and hearing of God's Word.
Against both these parties the pure teachers of the Augsburg 5
Confession have taught and contended that by the fall of our
first parents man was so corrupted that, in divine things per-
taining to our conversion and the salvation of our souls, he is
by nature blind when the Word of God is preached, and
neither does nor can understand it, but regards it foolishness,
r j^q and also does not of himself draw nigh to God, but is and
remains an enemy of God, until by the power of the Holy
Ghost, through the preached and heard Word, out of pure grace,
without any co-operation of his own, he is converted, made be-
lieving [presented with faith], regenerated and renewed.
In order to explain this controversy in a Christian manner, 6
according to the guidance of God's Word, and by his grace to
decide it, our doctrine, faith and confession are as follows :
Namely, that in spiritual and divine things the intellect, 7
heart and will of the unregenerate man cannot, in any way, by
their own natural powers, understand, believe, accept, think, will,
begin, effect, do, work or concur in working anything, but they
are entirely dead to good, and corrupt ; so that in man's nature,
since the fall, there is, before regeneration, not the least spark
of spiritual power remaining still present, by which, of him-
self, he can prepare himself for God's grace, or accept the
offered grace, or, for and of himself, be capable of it, or apply
or accommodate himself thereto, or, by his own powers, be able
of himself, as of himself, to aid, do, work or concur in work-
ing anything for his conversion, either entirely, or in half, or
in even the least or most inconsiderable part, but he is the ser-
vant [and slave] of sin (John 8 : 34; Eph. 2:2,2 Tim. 2 :
26). Hence the natural free will, according to its perverted
disposition and nature, is strong and active only with respect to
what is displeasing and contrary to God.
This declaration and general reply to the chief question and 8
statement of the controversy presented in the introduction to
thin article, the following arguments from God's Word confirm
» Cf. Epitome, ii. : 13.
Part II. THE FREE WILL, OR HUMAN POWERS. 553
and strengthen, and although they are contrary to proud reason
and i>hilosophy, yet we know that the wisdom of this perverted
world is only foolishness before God, and that articles of faith
should be judged only from God^s Word.
For, first, although man^s reason or natural understanding 9
has still indeed a dim spark of the knowledge that there is a
God, as also (Rom. 1 : 19 sqq.) of the doctrine of the Law;
yet it is so ignorant, blind and perverted that when even the
most able and learned men upon earth read or hear the Gospel
j-QQ of the Son of God and the promise of eternal salvation,
they cannot, from their own powers, perceive, apprehend,
understand or believe and regard it true, but the more diligence
and earnestness they employ in order to comprehend, with their
reason, these spiritual things, the less they understand or be-
lieve, and, before they become enlightened or taught of the
Holy Ghost, they regard all this only as foolishness or fictions.
(1 Cor. 2 : 14) : " The natural man receiveth not the things of j'
the Spirit of God ; for they are foolishness to him." (1 Cor.
1:21): " For after that, in the wisdom of God, the world by
wisdom knew not God, it pleased God, by the foolishness of
preaching, to save them that believe.'' (Eph. 4:17 sq.) :
" They " (?'. e, those not born again of God's Spirit) " walk in
the vanity of their mind, having the understanding darkened,
being alienated from the life of God, through the ignorance
that is in them, because of the blindness of their heart."
(Matt. 13 : 11 sqq. [Luke 8 : 18]) : " They seeing, see not, and
hearing, they hear not, neither do they understand ; but it is
given unto you to know the mysteries of the kingdom of heav-
en." (Rom. 3:11, 12): "There is none that understandeth,
there is none that seeketh after God. They are all gone out
of the way, they are all together become unprofitable; there is
none that doeth good, no, not one."
So, too, the Scriptures expressly call natural men, in
spiritual and divine things, darkness. (Eph. 5:8; Acts 26 :
18; John 1:5): "The light shineth in darkness" [i. e. in the
dark, blind world, which does not know or regard God), "and
the darkness comprehendeth it not." Also the Scriptures teach
that man in sins is not only weak and sick, but also entirely
dead(£ph. 2:1, 5; Col. 2 : 13).
As now a man who is physically dead cannot, of his own \
powers, prepare or adapt himself to obtain again temporal life ;
so the man who is spiritually dead in sins cannot, of his own
strength, adapt or apply himself to the acquisition of spiritual
and heavenly righteousness and life, unless he be delivered and
quickened by the Son of God from the death of sin.^
' Cf. Epitome, ii. : 3.
U
554 THE FORMULA OF CONCOED.
Therefore the Scriptures deny to the understandiog, lieart i?
and will of the natural man all aptness, skill, capacity and
ability in spiritual things, to think, to understand, begin, will,
f-q^ undertake, do, work or concur in working anything good
^^^ and right, as of himself. (2 Cor. 3:5): " Not that we are
sufficient of ourselves, to think anything, as of ourseh^es ; but
our sufficiency is of God." (Rom. 3:12): "They are alto-
gether unprofitable." (John 8 : 37) : " My Word hath no place
in you." (John 1:5): " The darkness comprehendeth " (or re-
ceiveth) " not the light." (1 Cor. 2 : 14) : " The natural man
perceiveth not " (or, as the Greek word properly signifies, taketh
not, comprehendeth not, receiveth not) "the things of the
Spirit," L e. he is not capable of spiritual things ; " for they
are foolishness unto him ; neither can he know them." Much 13
less can he truly believe the Gospel, or assent thereto and re-
gard it as truth. (Rom. 8:7): " The carnal mind," or that of
the natural man, " is enmity against God ; for it is not subject
to the Law of God, neither indeed can be." And, in a word, 14
that remains eternally true which the Son of God says (John
15 : 5) : "Without me ye can do nothing." And Paul (Phil.
2:13): " It is God which worketh in you, both to will and to
do of his good pleasure." This precious passage is very com-
forting to all godly Christians, who feel and experience in their
hearts a small spark or earnest longing for divine grace and
eternal salvation ; for they know that God has kindled in their
hearts this beginning of true godliness, and that he will further
strengthen and help them in their great weakness to persevere
in true faith unto the end.
To this also all the prayers of the saints relate, in which they ij
pray that they may be taught, enlightened and sanctified of
God, and thereby declare that those things which they ask of
God they cannot have from their own natural powers ; as in
Ps. 119, alone, David prays more than ten times that God may
impart to him understanding, that he may rightly receive and
learn the divine doctrine. [Very many] similar prayers are in
the writings of Paul (Eph. 1:17; Col. 1:9; Phil. 1:9).
These prayers and the testimonies concerning our ignorance
and inability have been written, not for the purpose of render-
ing us idle and remiss in reading, hearing and meditating upon
God's Word, but first that from the heart we should thank
God that, through his Son, he has delivered us from the dark-
ness of ignorance and the captivity of sin and death, and,
through baptism and the Holy Ghost, has regenerated and
illumined us.
gg2 And after God, through the Holy Ghost in baptism, u
has kindled and made a beginning of the true knowledge
of God and faith, we should pray him without intermission
Part II. THE FBEE WILL, OR HUMAN POWERS. 55b
that, through the same Spirit and his grace, by means of the
daily exercise of reading, and applying to practice, God's Word,
he may preserve in us faith and his heavenly gifts, strengthen
us from day to day, and support us to the end. For unless
God himself be our school-teacher, we can study and learn
nothing that is acceptable to him and that is salutary to our-
selves and others.
Secondly, God's Word testifies that the understanding, heart 17
and will of the natural, unregenerate man in divine things are
not only turned entirely from God, but also turned and per-
verted against God to every evil. Also, that he is not only
weak, feeble, impotent and dead to good, but also through
Original Sin is so lamentably perverted, infected and corrupted
that, by his disposition and nature, he is entirely evil, perverse
and hostile to God, and that, with respect to everything that is
displeasing and contrary to God, he is strong, alive and active.
(Gen. 8 : 22) : " The imagination of man's heart is evil from
his youth." (Jer. 17 : 9) : "' The heart of man is defiant and
despairing," or perverted and full of misery, "so that it is un-
fathomable." This passage St. Paul explains (Rom. 8) : " The
carnal mind is enmity against God." (Gal. 5 : 17) : " The flesh
lusteth against the spirit; . . . and these are contrary the one
to the other." (Rom. 7 : 14) : " We know that the Law is spirit-
ual ; but I am carnal, sold under sin." And soon afterward
(18,23): "I know that in me, that is, in my flesh, dwelleth
no good thing. For I delight in the Law of God, after the
inward man," which, through the Holy Ghost, is regenerate;
" but I see another law in my members, warring against the
law of my mind, and bringing me into captivity to the law of
sin."
If, now, in St. Paul and in other regenerate men the natural 18
or carnal free will, even after regeneration, strives against God's
Law, much more perverse and hostile to God's Law and will,
will it be before regeneration. Hence it is manifest (as in the
article concerning Original Sin it is further declared, to which,
for the sake of brevity, we now refer) that the free will, from
its own natural powers, not only cannot work or co-work as to
anything for its own conversion, righteousness and salvation,
rqo or follow, believe or assent to the Holy Ghost, who through
the Gospel offers him grace and salvation, but rather from
its innate, wicked, perverse nature it hostilely resists God and
his will, unless it be enlightened and controlled by God's
Spirit.
On this account, also, the Holy Scriptures compare the heart 15
of the unregenerate man to a hard stone, which does not yield
to the one who touches it, but resists, and to a rough block, and
to a wild, unmanageable beast; not that man, since the fall, is
566 THE FOEMULA OF CONCORD.
no longer a rational creature, or is converted to God witiiout
hearing and meditating upon God's Word, or in external,
worldly things cannot understand, or do or abstain from doing,
anything of his free will, good or evil.
For, as Doctor Luther says upon Ps. 90 : " In worldly and 2c
external affairs, which })ertain to the livelihood and maintenance
'«f the body, man is intelligent, reasonable and very active, but
in spiritual and divine things, which pertain to the salvation of
the soul, man is like a pillar of salt, like Lot's wife, yea, like a
log and a stone, like a lifeless statue, which uses neither eyes
nor mouth, neither sense nor Jieart. For man neither sees nor 2\
})erceives the fierce and terrible wrath of God on account of
sin and death [resulting from it], but he continues even know-
ingly and willingly in his security, and thereby falls into a
thonsand dangers, and finally into eternal death and damna-
tion; and no prayers, no supplications, no admonitions, yea,
also no threats, no reprimands are of any avail; yea, all teach-
ing and preaching are lost upon him, until he is enlightened,
converted and regenerated by the Holy Ghost. For this [re- 2a
newal of the Holy Ghost] no stone or block, but man alone,
was created. And although God, according to his just, strict
sentence, eternally casts away the fallen evil spirits, he has never-
theless, out of pure mercy, willed that poor fallen human na-
ture might again become capable and participant of conver-
sion, the grace of God and eternal life; not from its own
natural [active or] effective skill, aptness or capacity (for the
nature of man is perverse enmity against God), but from pure
grace, through the gracious efficacious working of the Holy
Ghost." And this Dr. Luther calls capacity (not active, but 23
gg^ passive) which he thus explains : Quando patres liberum
arbitrium defendunt, capacitatem libertatis ejus prsedicant,
quod scilicet verti potest ad bonum per gratiam Dei et fieri
revera liberum, ad quod creatum est. That is: When the
Fathers defend the free will, they say of it that it is capable of
freedom in so far that, through God's grace, it can be turned to
good, and become truly free, for which it was created. Tom. 1,
p. 236.
Augustine also has written to like effect, lib. 2. Cbnira Julianum.
Dr. Luther on Hosea 6; also in tlie Chiirch-Postils on the Epistle for
Good Friday; also on the Gospel for the third Sunday after Epiphany.
But before man is enlightened, converted, regenerated, re- 24
newed and led by the Holy Ghost, he can of himself and of his
own natural powers begin, work or co-operate as to anything
in spiritual things, and in his own conversion or regeneration,
as little as a stone or a block or clay.^ For although he can
» Of. § 59. "'
Pabt a THE FKEE WILL, OR HUMAN POWERS. 551
comiol the outward membei-s and hear the Gospel, and to a
certain extent meditate upon it and dis(30urse concerning it, as
is to be seen in the Pharisees and hypocrites ; nevertheless he
regards it foolishness, and cannot believe it, and also in this
case he is worse than a block, in that he is rebellious and hos-
tile to God's will, if the Holy Ghost be not efficacious in him,
and do not kindle and work in him faith and other virtues
pleasing to God, and obedience.
Thirdly, for the Holy Scriptures, besides, refer conversion, 25
faith in Christ, regeneration, renewal, and all that belongs to
their efficacious beginning and completion, not to the human
powers of the natural free will, either entirely, or half, or the
least or most inconsiderable part ; but ascribe them in solidwn,
{. e. entirely, alone to the divine working and the Holy Ghost,
as also the Apology teaches.*
The reason and free will have the power, to a certain extent, 26
to live an outwardly decent life ; but to be born anew, and to
obtain inwardly another heart, sense and disposition, this only
the Holy Ghost effects. He opens the understanding and heart
to understand the Scriptures and to give heed to the Word, as
it is written (Luke 24 : 45) : " Then opened he their understand-
ing, that they might understand the Scriptures.'^ Also (Acts 16 :
14) ; " Lydia heard us; whose heart the Lord opened, that she
attended unto the things which were spoken of Paul." " He
worketh in us, both to will and to do of his own good pleas-
ure '' (Phil. 2 : 13). He gives repentance (Acts 5 : 31 ; 2 Tim.
ggg 2 : 25). He works faith (Phil. 1 : 29) : " For unto you it
is given, in behalf of Christ, not only to believe on him."
(Eph. 2:8): "It is the gift of God." (John 6 : 29) : " This
is the work of God, that ye believe on Him whom he hath
sent." He gives an understanding heart, seeing eves, and hear-
ing ears (Deut. 29 : 4; Matt. 13 : 15). The Hofy Ghost is a
spirit of regeneration and renewal (Tit. 3 : 5, 6). He takes away
the hard heart of stone, and gives a new tender heart of flesh,
that we may walk in his commands (Ez. 11:19; Deut. 30 : 6 ;
Ps. 51 : 10). He creates us in Christ Jesus to good works
(Eph 2 : 10), and makes us new creatures (2 Cor. 5:17; Gal.
6 : 15). And, in short, every good gift is of God (James 1:17),
No one can come to Christ unless the Father draw him (John
6 : 44). No one knoweth the Father, save him to whom the
Son will reveal him (Matt. 11 : 27). No one can call Christ
Lord, but by the Holy Ghost (1 Cor. 12 : 3). " Without ma,"
says Christ, "ye can do nothing" (John 15 : L). All "our
sufficiency is of God " (2 Cor. 3 : 5). " What hast thou which
^hou didst not receive? Now, if thou didst receive it, why
* Art. xviii. : 75.
658 THE FORMULA OF 00NC50RD.
dost thou glory as if thou hadst not received it?" (1 Cor. 4 : 7).
And indeed St. Augustine writes particularly of this passage, 27
that by it he was constrained to lay aside the former erroneous
opinion which he had held concerning this subject. Be Prce-
destinatione, cap. 3 : Gratiam Dei in eo tantum consistere, quod
in prseconis veritatis Dei voluntas nobis revelaretur; ut autem
praedicato nobis evangelio consentiremus, nostrum esse proprium,
et ex nobis esse. Item erravi (inquit), cum dicerem, nostrum
esse credere et velle ; Dei autem, dare credentibus et volentibus
facultatem operandi. That is: "I erred in this, that I held
that the grace of God consists alone in that God, in the preach-
ing of the truth, reveals his will ; but that we consent to the
preached Gofipel is our own work, and stands within our own
powers." For St. Augustine also writes further: "I erred
when I said that it stands within our own power to believe the
Gospel and to will ; but it is God's work to give to them that
believe and will the power of working."
This doctrine is founded upon God's Word, and conformable 28
to the Augsburg Confession and other writings above men-
tioned, as the following testimonies prove.
In Article XX. the Confession says as follows : " Because 29
through faith the Holy Ghost is given, the heart thus becomes
qualified for the doing of good works. For before, because it
ggg is without the Holy Ghost, it is too weak, and besides is in
the devil's power, who drives poor human nature into many
sins." And a little afterward : " For without faith and Christ
human nature and ability is much too weak to do good works."
These passages clearly testify that the Augsburg Confession ]c
pronounces the will of man in spiritual things as anything else
than free, but says that he is the devil's captive ; how, then,
from his own powers, is he to be able to turn himself to the
Gospel or Christ?
The Apology teaches of the free will thus: "We also say 31
that reason has, to a certain extent, a free will ; for in the things
which are to be comprehended by the reason we have a free
will."* And a little after: "For such hearts as are without
the Holy Ghost are without the fear of God, without faith,
without trust towards God they do not believe that God listens
to them, that he forgives their sins, and helps them in neces-
Bities ; therefore they are godless. Now, * a corrupt tree cannot 3a
bring forth good fruit,' and ^ without faith it is imposBible to
please God.' Therefore, although we conoede that it is within
our ability to perform such an outward work, nevertheless, we
say that, in spiritual things, the free will and reason have no
ability," etc.* Here it is clearly seen that the Apology ascribes
» Apology, xviii. : 70. « Ibid., xviii. : 72. 73.
Part II. THE FEEE WILL, OE HUMAN POWEES. 659
DO ability to the will of man, either for beginning good or for
itself co-operating.
In the Smalcald Articles the following errors cx)ncerning the 33
free will are also rejected : " That man has a free will to do good
and omit evil,"^ etc. And shortly afterward the error is also
rejected : " That it is not founded upon Scripture, that, for a
good work, the Holy Ghost, with his grace, is necessary."*
It is further maintained in the Smalcald Articles as follows : 34
" And this repentance, in Christians, continues until death, be-
cause through the entire life it contends with sin remaining in
the flesh, as Paul (Rom. 7 : 23) shows that he wars with the
Law in his members, etc. ; and this, not by his own powers,
but by the gift of the Holy Ghost, that follows the remission
p.Q« of sins. This gift daily cleanses and purges the remain-
ing sins, and works so as to render man pure and holy."'
These words say nothing whatever of our will, or that it also 3^
of itself works in regenerate men, but ascribe it to the gift of
the Holy Ghost, which cleanses man and makes him daily more
godly and holy, and thus our own powers are entirely excluded
therefrom.
In the Large Catechism of Dr. Luther it is written thus : 36
**And I also am a part and member of the same, a participant
and joint owner of all the good it possesses, brought to it and
incorporated into it by the Holy Ghost, in that I have heard
and continue to hear the Word of God, which is the means of
entrance. For formerly, before we had attained to this, we
were of the devil, knowing nothing of God and of Christ.
Thus, until the last day, the Holy Ghost abides with the holy 37
congregation or Christian people. By means of this congrega-
tion he brings us to Christ and teaches, and preaches to us the
Word, whereby he works and promotes sanctification, causing
[this community] daily to grow and become strong in the faith
and the fruits of the Spirit, which he produces."
In these words the Catechism mentions not a word concern- 38
ing our free will or co-operation, but refers everything to the
Holy Ghost, viz. that, through the office of the ministry, he
brings us into the Church of God, wherein he sanctifies us, and
so provides that -we daily grow in faith and good works.
And although the regenerate, sven in this life, advance so 39
t. r that they will what is good, and love it, and even do good
and grow in it, nevertheless this (as above quoted) is not of our
will and ability, but the Holy Ghost, as Paul himself speaks
concerning this, works "to will and to do" (Phil. 2 : 13). As
also in Eph. 2 : 10 he ascribes this work to God alone, when
he says : " For we are his workmanship, created in Christ Jesus
' Pait III., Art. i. : V. « Ibid., g 10. • Part III., Art. ilL : 40
560 THE FOKMULA OF CONCORD.
unto good works, which God hath before ordained that we
should walk therein."
egg In the Small Catechism of Dr. Luther it is thus writ- 40
ten : " I believe that I cannot by my own reason or
strength believe in Jesus Christ, my Lord, or come to him ;
but the Holy Ghost has called me through the Gospel, enliglit-
cned me by his gifts, and sanctified and preserved me in the
true faith ; in like manner as he calls, gathers, enlightens and
sanclifies the whole Christian Church on earth, and j)reserves it
in union with Jesus Christ in the true faith,'' etc.
And in the explanation of the second petition of the Lord's 4 •
Prayer the following words occur: "When is this effected?
When our Heavenly Father gives us his Holy Spirit, so that
by his grace we believe his holy Word and live a arodlv
life," etc. ^ ^
These passages declare that, from our own powers, we cannot 4a
come to Christ, but God must give us his Holy Ghost, by whom
we are enlightened, sanctified, and thus brought to Christ through
faith, and upheld in him ; and no mention is made of our will
or co-operation.
To this we will add a passage in which Dr. Luther expresses 43
himself, together with a solemn declaration added thereto, that he
intends to persevere in this doctrine unto the end, in his Large
Confession concerning the Holy Supper : " Hereby I reject and
condemn, as nothing but error all dogmas which extol our free
will ; as they directly conflict with this help and grace of our
Saviour, Jesus Christ. For since, out of Christ, death and sin
are our lords, and the devil our god and prince, there can be nc
power or might, no wisdom or understanding, in us, whereby we
can qualify ourselves for, or strive after righteousness and lify;
but we are evidently the blinded and imprisoned ones of sin
and the devil, to do and to think what pleases him and is con-
trary to God and his commandments."
In these words Dr. Luther of godly and holy memory as- 4
cribes no power whatever to our free will to qualify itself for
righteousness or strive after it, but says that man is blinded and
held captive, to do only the devil's will and that which is con-
trary to God the Lord. Therefore here there is no co-operation
of our will in the conversion of man, and man must be drawn and
ggg be born anew of God ; otherwise the thought of turning
* one's self to the Holy Gospel for the purpose of accepting
it cannot arise in our hearts. Of this matter Dr. Luther also
wrote in his book De Servo Arbitrioj i. e. Of the Captive Will
of Man, in opposition to Erasmus, and well and thoroughly
elucidated and supported this position, and afterward in his
magnificent exposition of the book of Gen(;sis, especially of
chapter 26, he repeated and explained it. Ho has there also in
Part II. THE FKEE WILL, OE HUMAN POWEES. 661
the best and most careful way guarded against all misunder-
standing and perversion, his opinion and understanding of some
other peculiar disputations introduced incidentally by Erasmus,
as Of Absohite Necessity, etc. ; to which we also hereby appeal,
and we reconimend it to others.
On this account the doctrine is incorrect by which it is as- 45
serted that the unregenerate man has still sufficient power to
desire to receive the Gospel and to be comforted by it, and ihat
thus the natural human will co-operates in a manner in conver-
sion. For such an erroneous opinion is contrary to the holy,
divine Scriptures, the Christian Augsburg Confession, its Apol-
ogy, the Smalcald Articles, the Large and the Small Catechisms
<.f Luther, and other writings of this excellent highly [divinely]
i'Ju mined theologian.
This doctrine concerning the inability and wickedness of our 46
natural free will, and concerning our conversion and regenera-
tion, viz. that it is a work of God alone and not of our pow-
ers, is impiously abused both by enthusiasts and by Epicureans;
aad by their speeches many persons have become disorderly and
irregular, and in all the Christian exercises of prayer, reading
and devout meditation have become idle and indolent, as they
say that, because from their own natural powers they are un-
able to convert themselves to God, they will always strive with
all their might against God, or wait until God violently con-
vert them against their will ; or because they can do nothing
in these spiritual things, but everything is of the operation
alone of God the Holy Ghost, they will neither hear nor read
the Word nor use the sacrament, but wait until God, without
means, infuses from heaven his gifts, so that they can truly, in
themselves, feel and perceive that God has converted them.
gQQ Other desponding hearts [our godly doctrine concerning 47
the free will not being rightly understood] might perhaps
fall into hard thoughts and perilous doubt as whether God have
elected them, and through the Holy Ghost will work also in
them his gifts, especially when they are sensible of no strong,
burning faith and sincere obedience, but only weakness, fear
and misery.
For this reason we will now relate still further from God's 48
Word how man is converted to God, how and through what
means (namely, through the oral Word and the holy Sacra-
ments) the Holy Ghost is efficacious in us, and is willing to
work and bestow, in our hearts, true repentance, faith and new
spiritual power and ability for good, and how we should act
ourselves towards these means, and [how] use them.
It is not God's will that any one should perish, but that 49
all men should be converted to him and be saved eternally.
(FiZ. 33: 11): "As I live, I have no pleasure in the death
71
562 THE FORMULA OF CON(X)RD.
of the wicked ; but that the wicked turn from his way and
live." (John 3 : 16): "For God so loved the world that he
gave his only-begotten Son, that whosoever believeth m him
should not perish, but have everlasting life."
Therefore God, out of his immense goodness and mercy, si
causes his divine eternal Law and his wonderful plan con-
cerning our redemption, namely, the holy, only saving Gos-
pel of his dear Son, our only Saviour and Redeemer, to be
publicly proclaimed; and by this [preaching] collects for him-
self from the human race an eternal Church, and works in the
hearts of men true repentance and knowledge of sins, and
true faith in the Son of God, Jesus Christ. And by this
means, and in no other way, namely, through his holy Word,
when it is heard as preached or is read, and the holy Sacra-
ments when they are used according to the Word, God desires
to call men to eternal salvation, to draw them to himself, and
to convert, regenerate and sanctify them.^ (1 Cor. 1 : 21) : 51
" For after that, in the wisdom of God, the world by wisdom
knew not God, it pleased God, by the foolishness of preaching,
to save them that believe." (Acts 10 : 5, 6) : Peter "shall tell
thee what thou oughtest to do." (Eom. 10 : 17) : " Faith com-
eth by hearing, and hearing by the Word of God." (John 17 :
«Qj 17, 20) : " Sanctify them by thy truth ; thy Word is truth,"
etc. " Neither pray I for these alone ; but for them also
which shall believe on me through their word." Therefore the
eternal Father calls down from heaven, concerning his dear
Son, and concerning all who, in his name, preach repentance
and forgiveness of sins: "Hear ye him" (Matt. 17:5).
This preaching [of God's Word] all who wish to be saved 52
ought to hear. For the preaching and hearing of God's Word
are instruments of the Holy Ghost, by, with and through
which he desires to work efficaciously, and to convert men to
God, and to work in them both to will and to do.
This Word man can externally hear and read, even though 53
he be not yet converted to God and regenerate ; /or in these
external things, as above said, man, even since the fall, has, to
a certain extent, a free will, so that he can go to church and
hear or not hear the sermon.
Through this means, namely, the preaching and hearing of 54
his Word, God works, and breaks our hearts, and draws man,
so that through the preaching of the Law he sees his sins and
God's wrath, and experiences in his heart true terrors, repent-
ance and sorrow [contrition], and, through the preaching and
consideration of the holy Gospel concerning the gracious for-
* § 62 ; Apology, vii. : 36 ; Smalcald Articles, Part III., Art. viii. : 3 sqq. ,
Sol. Dec. xi. : 76, 77.
Part H. THE I'-REE WILL, OR HUMAN POWERS. 563
giveness of sins in Christ, a spark of faith is kindled in him,
which accepts the forgiveness of sins for Christ's sake, and
comforts itself with the promise of the Gospel, and thus the
Holy Ghost (who works all this) is given to the heart (Gal.
4:6).
Although now both, viz. the planting and watering of the 55
preacher, and the running and willing of the hearer, would be
to no purpose, and no conversion would follow, if the power
and efficacy of the Holy Ghost were not added thereto, who,
through the Word preached and heard, enlightens and converts
the hearts, so that men believe this Word, and assent thereto ;
nevertheless neither preacher nor hearer should doubt this grace
and efficacy of the Holy Ghost, but should be certain, if the
Word of God is preached purely and clearly, according to the
command and will of God, and men listen attentively and
earnestly, and meditate upon it, that God is certainly present
with his grace, and grants, as has been said, what man can
nQo otherwise from his own powers neither accept nor give.
For concerning the presence, operation and gifts of the 56
Holy Ghost we should not and cannot always judge from sense,
L e. as to how and when they are experienced in the heart ; but
because they are often covered and occur in great weakness, we
should be certain, from and according to the promise, that
preaching and hearing the Word of God is [truly] an office
and work of the Holy Ghost, whereby he is certainly efficacious
and works in our hearts (2 Cor. 2 : 14 sqq.) [3 : 5 sqq.].
But if a man will not hear preaching or read God's Word, 57
but despises the Word and Church of God, and thus dies
and perishes in his sins, he neither can console himself with
God's eternal election nor obtain his mercy; for Christ, in
whom we are chosen, offers to all men his grace in Word and
holy sacraments, and wishes earnestly that the Word be heard,
and has promised that where two or three are gathered together
in his name, and are occupied with his holy Word, he will be
in their midst.
But where such a man despises the instrument of the Holy 5
Ghost, and will not hear, no injustice befalls him if the Holy
Ghost do not enh'ghten him, but he be allowed to remain in the
darkness of his unbelief, and to perish ; for of this it is writ-
ten (Matt. 23 : 37) : " How often would I have gathered thy
children together, even as a hen gathereth her chickens under
her wings, and ye would not !"
And in this respect it might well be said that man is not a 5<j
8tone or block. For a stone or block does not resist that which
moves it, and does not understand and is not sensible of what
is being done with it, as a man, as long as he is not converted,
with his will resists God the Lord. And it is nevertheless true
564 THE FOKMULA OF CONCORD.
that a man before his conversion is still a rational creature,
having an understanding and will, yet not an understanding
with respect to divine things, or a will to will something good
and salutary. Yet he can do nothing whatever for his conver-
sion (as has also been said [frequently] above), and is in this
respect much worse than a stone and block ; for he resists the
Word and will of God, until God awakens him from the death
of sin, enlightens and renews him.
nr^n Aud although God does not force man to become godly 6«
(for those who always resist the Holy Ghost and persist-
ently oppose the known truth, as Stephen says of the hardened
Jews (Acts 7 : 51), will not be converted), yet God the Lord
draws the man whom he wishes to convert, and draws him, too,
in such a way that his understanding, in place of darkened, be-
comes enlightened, and his will, in place of perverse, becomes
obedient. And the Scriptures call this " creating a new heart "
(Ps. 51 : 10).
For this reason it cannot be correctly said that man, before 6i
his conversion, has a certain modus agendij namely, a way of
working in divine things something good and salutary. For
inasmuch as man, before his conversion, is dead in sins (Eph.
2 : 5), there can be in him no power to work anything good in
divine things, and therefore he has also no modus agendiy or way
of working in divine things. But when a declaration is made 62
concerning this matter as to how God works in man, God has
nevertheless a modus agendiy or way of working in a man, as in
a rational creature, quite different from his way of working in
another creature that is irrational, or in a stone and block.
Nevertheless to man, before his conversion, a modus agendi, or
any way of working something good in spiritual things, cannot
be ascribed.
But when man is converted, and is thus enlightened, and his 63
will is renewed, man (so far as he is regenerate or is a new man)
wills what is good, and " delights in the Law of God after the
inward man" (Rom. 7 : 22), and henceforth does good to such
an extent and as long as he is impelled by God^s Spirit, as
Paul says (Rom. 8 : 14) : " For as many as are led by the Spirit
of God, they are the sons of God." And this impulse of the 64
Holy Ghost is not a eoactio or coercion, but the converted man
does good spontaneously, as David says (Ps. 110:4): "Thy
people shall be willing in the day of thy power." And never-
theless that [the strife of the flesh and spirit] also remains in
the regenerate, of which St. Paul wrote (Rom. 7 : 22 sq.) :
" For I delight in the Law of God after the inward man : but
I see another law in my members, warring against the law of
my mind, and bringing me into captivity to the law of sin
which is in niy members." Also (v. 25) : "So then with my
PabtH. the free will, OR HUMAN POWERS. 565
mind I myself serve the Law of God ; but with the flesh the
law of sin/' Also (Gal. 5:17): " For the flesh lusteth against
the spirit, and the spirit against the flesh ; and these are eon-
nr^A trary the one to the other ; so that ye cannot do the things
that ye would.''
From this, then, it follows that as soon as the Holy Ghost, 65
as has been said, through the Word and holy Sacraments, has
begun in us this his work of regeneration and renewal, it is
certain that, through the power of the Holy Ghost, we can and
should co-operate, although still in great weakness. But this
does not occur from our fleshly natural powers, but from the
new powers and gifts which the Holy Ghost has begun in us in
conversion, as St. Paul expressly and earnestly exhorts that " as
workers together" we "receive not the grace of God in vain"
(2 Cor. 6 : 1). This, then, is nothing else, and should thns 66
be understood, than that the converted man does good to such
an extent and so long as God, by his Holy Spirit, rules, guides
and leads him, and that as soon as God would withdraw from
him his gracious hand, he could not continue for a moment in
obedience to God. But if this would be understood thus
[if any one would take the expression of St. Paul in this
sense], that the converted man co-works with the Holy Ghost,
in the manner that two horses together draw a wagon, this
can in no way be conceded without prejudice to the divine
truth.
[(2 Cor. 6:1): Eovepyouvre^ napaxaXohfizv : We who are
servants or co-workers with God beseech you who are " God's
husbandry " and " God's building " (1 Cor. 3 : 9) to imitate our
example, that the grace of God may not be among you in vain
(1 Cor. 15 : 10), but that ye may be the temple of God, living
and dwelling in you (2 Cor. 6 : 16)].
Therefore there is a great difference between baptized and 67
unbaptized men. For since, according to the doctrine of St.
Paul (Gal. 3 : 27), all who have been baptized have put on
Christ, and thus are truly regenerate, they have now a liberated
will, i, e. as Christ says they have been made free again (John
8 : 36) ; for this reason they afterward not only hear the Word,
but also, although in great weakness, are able to assent to it and -
accept it.
For since we, in this life, receive only the first-fruits of the 68
Spirit, and the new birth is not complete, but only begun in us,
nnp- the combat and struggle of the flesh against the spirit re-
mains even in the elect and truly regenerate man, in which
there is a great difference perceptible not only among Christians,
in that one is weak and another strong in the spirit, but also
every Christian experiences in himself that at one time he is
joyful in spirit, and at another fearful and alarmed : at one
566 THE FORMULA OF CONCORD.
time ardent in love, strong in faith and hope, and at another
cold and weak.
But when the baptized have acted against conscience, allowed 69
sin to prevail in them, and thus have grieved and lost the Holy
Ghost in them, they need not be rebaptized, but must again l^e
converted, as has been sufficiently said before.
For it is once for all true that in genuine conversion a 70
change, new emotion [renewal] and movement in understand-
ing will and heart must occur, namely, that the heart perceive
sin, dread God^s wrath, turn itself from sin, perceive and accept
the promise of grace in Christ, have good spiritual thoughts, a
Christian purpose and diligence, and strive against the flesh.
For where none of these occurs or is present there is also no
true conversion. But since the question is concerning the effi-71
cient cause, i, e. who works this in us, and whence man has
this, and how he attains it, this doctrine is thus stated : Because
the natural powers of man cannot act or help thereto (1 Cor.
2 : 14 ; 2 Cor. 3 : 5), God, out of his infinite goodness and mercy,
comes first to us, and causes his holy Gospel to be preached,
whereby the Holy Ghost desires to work and accomplish in us
this conversion and renewal, and through preaching and med-
itation upon his Word kindles in us faith and other divine vir-
tues, so that they are gifts and operations of the Holy Ghost
alone. This doctrine also directs us to the means whereby the 72
Holy Ghost desires to begin and work this [which we have
mentioned], instructs us how those gifts are preserved, strength-
ened and increased, and admonishes us that we should not re-
ceive this grace of God in vain, but diligently ponder how
grievous a sin it is to hinder and resist such operations of the
Holy Ghost.
nnn Froffl this thorougli explanation of the entire doctrine y}
concerning the free will we can now judge also with re-
spect to the last of the questions upon which, for quite a num-
ber of years, there has been controversy in the churches of the
Augsburg Confession : (Whether man before, in or after his
con vrersion resists the Holy Ghost, or does nothing whatever,
but only suffers what God works in him [or is purely passive]?
Whether in conversion man is like a block? Whether the
Holy Ghost is given to those who resist him ? Whether con-
version occur by coercion, so that God coerces men to conver-
sion against their wills ?), and the opposite dogmas and errors
are seen, exposed, censured and rejected, namely :
1. First, the folly of the Stoics and Manichseans, [who as-7<
eerted] that everything that happens must so happen, and that
man does everything from coercion, and that even in outward
things the will of man has no freedom or ability to afford to a
certain extent external righteousness and respectable deport-
Part II. THE FREE WILL, OR HUMAN POiVERS. 667
ment^ and to avoid external sins and vices, or that the will of
man is coerced to external wicked deeds, inchastity, robbery and
murder, etc.
2. Secondly, the gross error of the Pelagians, that the free 75
will, from its own natural powers and without the Holy Ghost,
can turn itself to God, believe the Gospel, and be obedient in
heart to God's Law, and by this, its voluntary obedience, can
merit the forgiveness of sins and eternal life.
3. Thirdly, the error of the Papists and scholastics, who 76
have presented it in a somewhat more subtile form, and have
taught that man from his own natural powers can make a be-
ginning of doing good and of his own conversion, and that
then the Holy Ghost, because man is too weak to bring it to
completion, comes to the aid of the good that has been begun
from his own natural powers.
4. Fourthly, the doctrine of the Synergists, who pretend that 77
man is not absolutely dead to good in spiritual things, but is
badly wounded and half dead. ^J'herefore, although the free
nrxj will is too weak to make a beginning, and by its own
powers to convert itself to God, and to be obedient in
heart to God's Law ; nevertheless when the Holy Ghost makes
a beginning, and calls us through the Gospel, and offers his
grace, the forgiveness of sins and eternal salvation, that then
the free will, from its own natural powers, meets God, and to a
certain extent, although feebly, can act, help and co-operate
thereto, can qualify itself for, and apply itself to grace, and
embrace and accept it, and believe the Gospel, and also, in the
progress and support of this work, it can co-operate, by its own
powers, with the Holy Ghost.*
But, on the contrary, it has above been shown at length that 78
such power, namely, the facuUas applicandi se ad gratiam^ i, e.
to qualify one's self from nature for grace, does not proceed from
our own natural powers, but alone from the operation of the
Holy Ghost.
5. Also the following doctrine of the popes and monks, that, 79
since regeneration, man, in this life, can completely fulfil the
Law of God, and through the fulfilment of the Law be right-
eous before God and merit eternal life.
6. On the other hand, the enthusiasts should be rebuked 80
with great severity and zeal, and should in no way be tolerated
in the Church of God, who fabricate that God, without any
means, without the hearing of the divine Word, and without
the use of the holy Sacraments, draws man to himself, and en-
lightens, justifies and saves him.^
7. Also those who fabricate that in conversion and regenera- 81
» Cf. Epitome, ii. : 11, 12, notes. ' Cbid.. ii. : 18.
568 THE FORMULA OP CONCOBD.
tion God so creates a new heart and new man that the sub-
stance and essence of the old Adam, and especially the rational
soul, are altogether annihilated, and a new essence of the soul
is created out of nothing.^ This error St. Augustine expressly
rebukes on Psalm 25, where he quotes the passage from Paul
(Eph. 4 : 22) : " Put off the old man," etc., and explains it in
the following words : " That no one may think that some sub-
stance is to be laid aside, he has explained what it is to lay aside
the old man, and to put on the new, when he says in the suc-
ceeding words: 'Putting away lying, speak the truth.' So
that is to put off the old man and to put on the new.''
gQg 8. Also if the following expressions be used without 82
being explained, viz. that the will of man, before, in, and
after conversion, resists the Holy Ghost, and that the Holy
Ghost is given to those who resist him.^
For from the preceding explanation it is manifest that where 83
no change whatever occurs through the Holy Ghost to that
which is good in understanding, heart and will, and man does
not at all believe the promise, and is not rendered fit by God
for grace, but entirely resists the Word, there no conversion has
occurred or can exist. For conversion is such a change through
the operation of the Holy Ghost, in the understanding, will and
heart of man, that, by this operation of the Holy Ghost, man
can receive the offered grace. And indeed all those who ob-
stinately and persistently resist the operations and movements
of the Holy Ghost, which take place through the Word, do
not receive, but grieve and lose the Holy Ghost.
There remains, nevertheless, also in the regenerate a refrac- 84
toriness of which the Scriptures speak, namely, that " the flesh
lusteth against the spirit" (Gal. 5 : 17), that "fleshly lusts war
against the soul " (1 Pet. 2:11), and that " the law in the mem-
bers wars against the law of the mind " (Rom. 7 : 23).
Therefore the man who is not regenerate wholly resists God, 85
and is altogether a servant of sin (John 8 : 34 ; Rom. 6 : 16).
But the regenerate delights in the Law of God after the inward
man, but nevertheless sees in his members the law of sin, which
wars against the law of the mind ; on this account, with his
mind, he serves the Law of God, but, with the flesh, the law of
sin (Rom. 7 : 25). In this way the correct opinion can and
should be thoroughly, clearly and discreetly explained and
taught.
As to the expressions of Chrysostom and Basil : Trahit Deus, 86
sed volentem trahit ; tantum velia, et Deus prceoccurrit, and also
the expression of the scholastics [and Papists], Hominis volwntas
in conversione non est otiosoj sed agit aliquid, i. e. " God draws,
* Epitome, ii. : 14. . « Ibid., ii. : 16.
PabtIL the free will, OR HLMAN POWERS. 569
bat he draws the willing/' and " In conversion the will of man
gQQ is not idle, but effects something," (expressions which have
been introduced for confirming the natural free will in
man's conversion, against the doctrine concerning God's grace),
from the explanation heretofore presented it is manifest that
they are not in harmony with the form of sound doctrine, but
are contrary to it, and therefore when we speak of conversion
to God should be avoided.
For the conversion of our corrupt will, which is nothing else 8?
Jian a resuscitation of it from spiritual death, is ojily and
alone a work of God, just as also the resuscitation in the resur-
rection of the body should be ascribed to God alone, as has
been above fully set forth and proved by manifest testimonies
of Holy Scripture.
But how in conversion, through the drawing of the Holy 88
Ghost, God changes stubborn and unwilling into willing men,
and that after such conversion, in the daily exercise of repent-
ance, the regenerate will of man is not idle, but also co-operates
in all the deeds of the Holy Ghost, which he works through us,
has already been sufficiently explained above.
So also when Luther says* that with respect to his conver-89
sion man is purely passive, i. e, does nothing whatever thereto,
but only suffers what God works in him, his meaning is not
that conversion occurs without the preaching and hearing of
God's Word ; his meaning also is not that in conversion no
new emotion is awakened in us by the Holy Ghost, and no
spiritual operation begun ; but he means that man of himself,
or from his natural powers, cannot contribute anything or help
to his conversion, and that conversion is not only in part, but
altogether an operation, gift and present and work of the Holy
Ghost alone, who accomplishes and effects it, by his virtue and
power, through the Word, in the understanding, will and heart
of man, tanquam in subjedo patiente, i. e. where man does or
works nothing, but only suffers. Not as a statue is cut in a
stone or a seal impressed into wax, which knows nothing of it,
and also perceives and wills nothing of it, but in the way
which is above narrated and explained.
gjQ Because also the youth in the schools have been greatly 90
perplexed by the doctrine of the three efficient causes^ con-
curring in the conversion to God of the un regenerate man, as
to the manner in which they, namely, the Word of God
preft-hed and heard, the Holy Ghost and the will of man con-
cur ; it is again manifest from the explanation above presented
» Cf. Epitome, ii. : 18.
* Melanchthon in Loci Theologid (1535), Pfeffinger, Strigel and othere
Cf. Epit., ii. : 19.
72
'>7<) THE FORMULA OF CONCORD.
that conversion to God is a work of God the Holy Ghost alone,
who is the true master- workman that alone worku this in us,
for which he uses the preaching and hearing of his Holy Word
as his ordinary [and lawful] means and instrument. But the
understanding and will of the unregenerate man are nothing
else than the subjectum convertendum, i. e. that which is to be
converted, as the understanding and will of a spiritually dead
man, in whom the Holy Ghost works conversion and renewal,
for which work the will of the man who is to be converted
does nothing, but only lets God work in him, until he is
regenerate; and then also by the Holy Ghost he works [co-
operates] in other succeeding good works that which is pleas-
ing to God, in the way and to the extent fully set forth above.
CHAPTER HI.
Of the Righteousness of Faith before God.
The third dissent has arisen among some theologians of the i
Augsburg Confession concerning the righteousness of Christ or
of faith, which, out of grace, is imputed by God, through faith,
to poor sinners for righteousness.
For one side has contended that the righteousness of faith, 2
which the apostle calls the righteousness of God, is God's es-
sential righteousness, which is Christ himself as the true, nat-
ural and essential Son of God, who, by faith, dwells in the elect
and impels them to do right, and who thus is their righteous-
ness, compared with which righteousness the sins of all men
are as a drop of water compared with the great ocean.
On the contrary, others have held and taught that Christ is 3
our righteousness, alone according to his human nature.
611 -^^ opposition to both these sides, it is unanimously 4
taught l3y the other teachers of the Augsburg Confession
that Christ is our righteousness, not alone according to his di-
vine nature, nor also alone according to his human nature, but
according to both natures, who as God and man has, through
his complete obedience, redeemed, justified and saved us from
our sins ; that therefore the righteousness of faith is the for-
giveness of sins, reconciliation with God, and our acceptance as
God's children on account of ihQ obedience only of Christ,
which alone through faith, out of pure grace, is imputed for
righteousness to all true believers, and on account of it they are
absolved from all their unrighteousness.
Besides this [controversy] there are on account of the In- 5
terim [by occasion of the formula of the Interim or of Inter-
religion], and otherwise, still other disputes caused and excited
Parallel Passages.— Augsburg Confession, iv., vi., xii., xx.; Apology
iv. : Smalcald Articles, Part II., Art. i. ; Part III., xiii. ; Epitome, iii.
pabtH. the righteousness of faith before god. 571
concerning the article Of Justification, which will hereafter be
explained in the antithesis, i. e. in the enumeration of those
errors which are contrary to the pure doctrine in this article.
This article concerning Justification by Faith (as the Apol- 6
ogy says^) is the chief in the entire Christian doctrine, without
which no poor conscience has any firm consolation, or can know
aright the riches of the grace of Christ, as Dr. Luther also has
written : " If only this article remain in view pure, the Chris-
tian Church also remains pure, and is harmonious and without
all sects ; but if it do not remain pure, it is not possible to resist
any error or fanatical spirit '^ (Tom. 5, Jena Ed., p. 159). And;
concerning this article Paul especially says that " a little leaven
leaveneth the whole lump." Therefore, in this article he em-
phasizes with so much zeal and earnestness the exclusive par-
ticles, or the words whereby the works of men are excluded
(namely, " without Law," " without works," " out of grace "
[" freely," Eora. 3 : 28 ; 4:5; Eph. 2 : 8, 9]), in order to indi-
cate how highly necessary it is that in this article, by the side of
the presentation of the pure doctrine, the antithesis, i. e, all con-
trary dogmas, by this means be separated, exposed and rejected.
Therefore, in order that this dissent may be explained in a 8
Christian way according to God's Word, and, b)' his grace, be
settled, our doctrine, faith and confession are as follows :
/>^Q Concerning the righteousness of faith before God we 9
unanimously believe, teach and confess, according to the
comprehensive summary of our faith and confession above pre-
sented, viz. that a poor sinful man is justified before God, i. e,
absolved and declared free and exempt from all his sins, and
from the sentence of well-deserved condemnation, and adopted
into sonship and heirship of eternal life, without any merit or
worth of his own, also without all preceding, present or subse-
quent works, out of pure grace, alone because of the sole merit,
complete obedience, bitter suifering, death and resurrection of
our Lord Christ, whose obedience is reckoned to us for right-
eousness.
These treasures are offered us by the Holy Ghost in the 10
promise of the holy Gospel ; and faith alone is the only
means whereby we lay hold upon, accept and apply and appro-
priate them to ourselves. This faith is a gift of God, whereby 1 1
we apprehend aright Christ our Redeemer in the Word of the
Gospel, and trust in him, that for the sake of his obedience
alone, out of grace, we have the forgiveness of sins, and before
God the Father are regarded godly and righteous, and are
eternally saved. Therefore the expressions of Paul, that we are 12
"justified by faith " (Rom. 3 : 28), or that " faith is counted for
» Ch. ii., art. iv. : 2.
672 THE FORMULA OF CONCX)RD.
righteousness * (Rom. 4 : 5), and that we are " raadi; righteous
by the obedience of one" (Rom. 5 : 19), or that " by the right-
eousness of one justification of faith came to all men 'J (Rom.
5:18), are regarded and received as equivalents. For faith n
justifies, not because it is so good a work and so fair a virtue,
but because, in the promise of the Gospel, it lays hold of
and accepts the merit of Christ; for if we are to be justified
thereby, this must be applied and appropriated by faith.
Therefore the righteousness which, out of pure grace, is im- 14
puted to faith or the believer, is the obedience, suffering and res-
urrection of Christ, by which he has made satisfaction for us to
the Law, and paid the price of our sins. For since Christ is not 15
alone man, but God and man in one undivided person, he was
as little subject to the Law, because he is the Lord of the Law,
as, in his own person, to suffering and death. Therefore his
obedience not only in suffering and dying, but also that he in
our stead was voluntarily subject to the Law, and fulfilled it by
his obedience, is imputed to us for righteousness, so that, on ac-
count of this complete obedience, which by deed and by suffer-
«^q ing, in life and in death, he rendered his heavenly Father
for us, God forgives our sins, regards us godly and right-
eous, and eternally saves us. This righteousness is offered us it
by the Holy Ghost through the Gospel and in the sacraments,
and is applied, appropriated and received through faith, whence
believers have reconciliation with God, forgiveness of sins, the
grace of God, sonship and heirship of eternal life.
Accordingly, the word justify here means to declare righteous 17
and free from sins, and, for the sake of Christ's righteousness,
which is imputed by God to faith (Phil. 3 : 9), to absolve one
from their eternal punishment. For this use and understand
ing of this word is common in the Holy Scriptures of the Ola
and the New Testament. (Pro v. 17:15): "He that justifieth
the wicked, and he that condemneth the just, even they both are
abomination to the Lord." (Isa. 5 : 23) : " Woe unto them
which justify the wicked for reward, and take away the right-
eousness of the righteous from him !" (Rom. 8 : 33) : " Who
shall lay anything to the charge of God's elect ? It is God that
justifieth," i. e. absolves from sins, and declares exempt.
But because sometimes the word " regeneration " is employe*:] iH
for the word "justification," it is necessary that this word be
properly explained, in order that the renewal which follows the
justification of faith may not be confounded with the justifica-
tion of faith, but they may be properly distinguished from one
another.
For, in the first place, the word "regeneration" is employed 19
BO as to comprise at the same time the forgiveness of sins alone
for Christ's sake, and the succeeding renewal which the Holv
Pabt II. THE RIGHTEOUSNESS OF FAITH BEFORE GOU. 573
Ghost works in those who are justified by faith. Again, it is
restricted to the remission of sins and adoption as sons of G( d.
And in this latter sense the word is much and often used in
the Apology, where it is written : " Justification is regenera-
tion,"^ although St. Paul has fixed a distinction between these
words (Tit. 3:5): "He saved us by the washing of regenera-
n,A tion and renewal of the Holy Ghost." As also the word
" vivification " has sometimes been used in a like sense.^
For if a man is justified through faith (which the Holy Ghost 20
alone works), this is truly a regeneration, because from a child of
wrath he becomes a child of God, and thus is transferred from
death to life, as it is written (Eph. 2 ; 5) : *^ When we were dead
in sins, he hath quickened us together with Christ." Also :
" The just shall live by faith " (Rom. 1 : 17 [Hab. 2 : 4J). In
this sense the word is much and often used in the Apology.
But again, it is often taken for sanctification and renewal, 21
which succeed the righteousness of faith, as Dr. Luther has
thus used it in his book concerning the Church and the Coun-
cils, and elsewhere.
But when we teach that through the operation of the Holy 23
Ghost we are born anew and justified, the sense is not that
after regeneration no unrighteousness clings any more, in being
and life, to the justified and regenerate, but that Christ, with
his complete obedience, covers all their sins, which still in this
life inhere in their nature. But without regard to this, through
faith and for the sake of Christ's obedience (which Christ ren-
dered the Father for us from his birth to his most ignominious
death upon the cross), they are declared and regarded godly and
righteous, although, on account of their corrupt nature, they
are still sinners, and so remain to the grave [while they bear
about this mortal body]. But, on the other hand, the meaning
is not that we dare or should, without repentance, conversion
and renewal, obey sins, and remain and continue in them.
For true [and not feigned] contrition must precede ; and to 23
those who thus, as has been said, out of pure grace, for the sake
of Christ the only Mediator, without all works and merit, are
righteous before God, i. e. are received into grace, the Holy
Ghost is also given, who renews and sanctifies them, and works
in them love to God and to their neighbor. But since the in-
cipient renewal is in this life imperfect, and sins still dwell in
the flesh, even in the regenerate, the lighteousness of faith be-
fore God consists in the gracious imputation of the righteous-
ness of Christ, without the addition of our works, oo that our
g^g sins are forgiven us, and covere/l and not imputed (Rom.
4 : 6 sqq.).
• Ch. ii., art. iv. : 12. • Apology, ch . v., art. xii. : 46 sq.
574 THE FORMULA OF CONCOKD.
But here with especial dih'gence the greatest attention must 24
afterwards be given, if the article of justification is to nmain
pure, that not that which precedes faith and that which suc-
ceeds it be mingled together or inserted as necessary and be-
longing to it, because to speak of conversion and to speak of
justification are not one and the same thing.
For not everything that belongs to conversion belongs like- 25
wise to the article of justification, in and to which only the fol-
•owing belong and are necessary : the grace of God, the merit
of Christ, and faith which receives this in the promise of the
Gospel, whereby the righteousness of Christ is imputed to us,
whence we receive and have forgiveness of sins, reconciliation
with God, sonship and heirship of eternal life.
Therefore true, saving faith is not in those who are without 26
contrition and sorrow, and who have a wicked purpose to remain
and persevere in sins ; but true contrition precedes, and genuine
faith is in or with true repentance [justifying faith is in those
who repent truly, not feignedly].
Love is also a fruit which surely and necessarily follows 27
true faith. For that one does not love is a sure indication that
he is not justified, but is still in death, or has lost again the
righteousness of faith, as John says (1 John 3:14). But when
Paul says (Rom. 3 : 28) : " We are justified by faith without
works,'' he indicates thereby that neither the contrition that
precedes nor the works that follow belong to the article or
transaction of justification by faith. For good works do not
precede justification, but follow it, and the person must be jus-
tified before he can do a good work.
In like manner also, although the renewal or sanctification 28
ie also a benefit of Christ the Mediator and a work of the
Holy Ghost, it does not belong to the article or transaction of
justification before God, but follows the same, sinje, on account
of our corrupt flesh, it is not, in this life, entirely perfect and
complete, as Dr. Luther has written well concerning this in his
excellent and extended exposition of the Epistle to the Gala-
gjg tians, in which he says as follows : " We concede indeed 29
that instruction should be given also concerning love and
good works, yet in such a way that this be done wher and
where it is necessary, as, namely, when we have to do with
woiks over and beyond this matter of justification. But here
the chief point with which we have to do is this, that the question
is not whether we should also do and love good works, but by
what means we may be justified before God, and saved. And
here we answer with St. Paul : that we are justified alone by
faith in Christ, and not by the deeds of the Law or love. Not
that we hereby entirely reject works and love, as the adver-
saiies falsely defame and accuse us, but that we dare not allow
I
Pabt il the bighteousness of faith befoee god. 575
ourselves to be led away, as Satan would desire, from the chief
point with which we have here to do, to another and foreign
transaction which does not belong whatever to this question.
Therefore, whereas, and as long as, we have to do with this
article of justification we reject and condemn works, since this
article can adaiit of no disputation or treatment whatever of
the subject of works; therefore in this matter we absolutely
sever all Law and works of the Law." So far Luther.
In order, therefore, that troubled hearts may have a firm, 30
sure consolation, and also that due honor be accorded the merit
of Christ and the grace of God, the Scriptures teach that the
righteousness of faith before God consists alone in the gracious
[gratuitous] reconciliation or the forgiveness of sins, which is
presented to us out of pure grace, for the sake of the merit
alone of Christ as Mediator, and is received alone through faith
in the promise of the Gospel. Therefore, in justification be-
fore God, faith relies neither upon contrition nor upon love or
other virtues, but alone upon Christ, and in him upon his com-
plete obedience, whereby for us he has fulfilled the Law, which
[obedience] is imputed to believers for righteousness.
It is also neither contrition nor love or any other virtue, but 31
faith alone, which is the sole means and instrument whereby
we can receive and accept the grace of God, the merit of Christ,
and the forgiveness of sins, which are offered us in the promise
of the Gospel.
n^« It is also correctly said that believers who through faith 32
in Christ are justified, in this life have first the imputed
righteousness of faith, and afterwards also the incipient right-
eousness of the new obedience or good works. But these two
must not be confounded or inserted at the same time into the
article of justification by faith before God. For since this in-
cipient righteousness or renewal is incomplete and imperfect in
us in this life because of the flesh, the person cannot stand
therewith and thereby before God's tribunal, but before God's
tribunal only the righteousness of the obedience, suffering and
death of Christ, which is imputed to faith, can stand, namely,
that only for the sake of this obedience the person (even after
his renewal, when he has already many good works and is in
the best life) is pleasing and acceptable to God, and is received
into adoption and heirship of eternal life.
Here belongs also what St. Paul writes (Rom. 4 : 3), that jj
Abraham was justified before God alone through faith, for the
sake of the Mediator, without the co-operatjon of his works,
not only when he was first converted from idolatry and had no
good works, but also when he was afterwards renewed by the
Holy Ghost, and adorned with many excellent good works
(Gen. 15 : 6 ; Heb. 11:8). And Paul puts the following ques-
676 THE FOEMULA OF CONCORD.
tion (Rom. 4 : 1 sqq.) : In what, then, did the righteousness, for
everlasting life, of Abraham before God, whereby God was gra-
3ious to him, and he was pleasing and acceptable to God, consist?
Thereupon he answers : " To him who worketh not, but be- 3^
lieveth on him that justifieth the ungodly, his faith is counted
for righteousness ;" as David also (Ps. 32 : 1) speaks of the
blessedness of the man to whom God imputes righteousness
wHhout works.
Therefore, even though the converted and believing have in- 35
cipient renewal, sanctification, love, virtue and good works, yet
these neither can nor should be introduced into or confounded
with the article of justification before God, in order that that
honor which belongs to him may remain with Christ the Re-
deemer, and since our new obedience is incomplete and imper-
fect, tempted consciences may have sure consolation.
And this is the intention of the apostle Paul when in this 36
article he so diligently and earnestly emphasizes the exclusive
particles, i. e. the words whereby works are excluded from the
article of justification: absque operibus, sine lege, gratiSj non ex
opei'ihuSy i. e. *^ of grace,'' " without merit," " without works,"
n^a "not of works." These exclusive particles are all com-
prised in the expression : " By faith alone in Christ we are
justified before God and saved." For thereby works are ex-
cluded, not in the sense that a true faith can exist without con-
trition, or that good works should, must and dare not follow true
faith as sure and indubitable fruits, or that believers neither dare
nor must do anything good ; but that good works are excluded
from the article of justification before God, so that in the trans-
action of the justification of the poor sinner before God they
should not be introduced, inserted, or intermingled as necessary
or belonging thereto. The true sense of the exclusive particles
in the article of justification is this, which should, with all dili-
gence and earnestness, be urged in this article :
1. That thereby [through these particles] all our own works, 3;
merit, worth, glory and confidence in all our works in the article
of justification be entirely excluded, so that our works be nei-
ther constituted nor regarded, either entirely or in half or in the
least part, as the cause or merit of justification, upon which
God in this article and transaction looks, or we could or should
rely.
2, That this office and property abides with faith alone, that 38
it alone, and nothing else whatever, is the means or instrument
by and through which God's grace and the merit of Christ are,
in the promise of the Gospel, received, apprehended, accepted,
applied to us, and appropriated ; and that from this office and
property of such application or appropriation, love and all other
virtues or works are excluded.
Pabt n. THE RIGHTEOUSNESS OF FAITH BEFORE GOD. 577
3. That neither renewal, sanctification, virtues nor good works 39
be constituted and appointed tanquam formo} aut pars aut causa
jvstificationis, i. e. our righteousness before God, or a part or
cause of our righteousness, or should otherwise be intermingled
under any pretext, title or name whatever in the article of jus-
tification as necessary and belonging thereto ; but that the right-
eousness of faith consists alone in the forgiveness of sins out
rt^q of pure grace, alone for the sake of Christ's merit; which
blessings are offered us in the promise of the Gospel, and
are received, accepted, applied and appropriated alone by faith.
Therefore the true order between faith and good works, and 4c
also between justification and renewal or sanctification, must
abide and be maintained.
For good works do not precede faith, neither does sanctifica-41
tion precede justification. But in conversion, first faith is
kindled in us by the Holy Ghost from the hearing of the Gos-
pel. It lays hold of God's grace in Christ, whereby the per-
son is justified. Then, when the person is justified, he is re-
newed and sanctified by the Holy Ghost, from which renewal
and sanctification the fruits of good works then follow. This
should not be understood as though justification and renewal
were sundered from one another, in such a manner that a gen-
uine faith sometimes could exist and continue for a long time,
together with a wicked intention, but hereby only the order [of
causes and effects, of antecedents and consequents] is indicated,
as to how one precedes or succeeds the other. For that never-
theless remains true which Luther has correctly said : " Faith
and good works [well] agree and fit [are inseparably connected] ;
but it is faith alone, without works, which lays hold of the
blessing ; and yet it is never and at no time alone." This has
been set forth above.^
Many disputations also are usefully and well explained by 4a
means of this true distinction, of which the Apology treats in
fi2fi reference to the passage (James 2 : 20). For when the
subject is concerning how faith justifies, the doctrine of
St. Paul is that faith alone, without works, justifies (Rom. 3 :
28), since, as has been said, it applies and appropriates the merit
>f Christ. But if the question be : Wherein and whereby a
Christian can perceive and distinguish, either in himself or in
another, a true living faith from a feigned and dead faith, since
many idle, secure Christians imagine for themselves a delusion
in place of faith, while they nevertheless have no true faith ?
the Apology gives this answer : " James calls that dead faith
where every kind of good works and fruits of the Spirit do
not follow."^ And to this effect the Latin edition of the Apol-
' Of. Apology, ch. iii. : 100. « See above, 1 25 sqq. • Apology, ch. iii. ; 127
73
578 THE FORMULA OF CONCORD.
ogy says: "James is right in denying that we are justified by
such faith as is without works, L e. which is dead." ^
But James speaks, as the Apology says,^ concerning the 41
v\^orks of those who, through Christ, have already been jus-
tified, reconciled with God, and obtained forgiveness of sins.
But if the question be asked. Whereby and whence faith has
this, and what appertains to its justifying and saving ? it is false
and incorrect to say : that faith cannot justify without works ;
or that faith justifies or makes righteous, so far as it has love
with it, for the sake of which love this is ascribed to faith [it
has love with it, by which it is formed] ; or that the presence
of works with faith is necessary if man is to be justified there-
by before God ; or that the presence of good works in the article
of justification, or for justification, is needful ; likewise that the
good works are a cause without which man cannot be justified,
and that they are not excluded from the article of justification
by the exclusive particles, as when St. Paul says : " Without
works," etc. For faith makes righteous alone in that, as a
means and instrument, it lays hold of and accepts, in the
promise of the Gospel, the grace of God and the merit of
Christ.
Let this suffice, according to the plan of this document, as a 44
compendious setting forth of the doctrine of justification by
faith, which is treated more at length in the above-mentioned
-vritings. From these, the antitheses also, i. e. the false con-
trary dogmas, are easily understood, namely, that in addition to
the errors recounted above, the following and the like, which
conflict with the explanation now published, must be censured,
exposed and rejected, as when it is taught :
1 .^ That our love or good works are merit or cause, either 45
entirely or even in part, of justification before God.
2. Or that by good works man must render himself worthy 46
and fit that the merit of Christ be imparted to him.
3. Or that our formal righteousness before God is our inher- 47
nt newness or love, i. e. that our real righteousness before God
001 is the love or renewal which the Holy Ghost works in us,
and IS in us.
4. Or that the righteousness of faith before God consists of 4S
two parts, namely, the gracious forgiveness of sins, and then,
secondly, also renewal or sanctification.
5. That faith justifies only initially, or partially, or prima- 49
rily, and that our newness or love justifies even before God,
either completively or secondarily.
» Apology, ch. iii. : 129. " Ibid., ^ 126, 130.
• Errors 2-5 charged both against the Papists and the subscribers to th€
Angsburg and Leipsic Interims.
Pabt 11. THE JRIGHTEOUSNESS OF FAITH BEFORE GOD. 679
6.^ Also that believers are justified before God, or are right- 5c
eous before God, at the same time both by imputation and by
beginning, or partly by the imputation of Christ's righteous-
ness, and partly by the beginning of new obedience.
7. Also that the application of the promise of grace occurs 51
both by faith of the heart and confession of the mouth, and by
other virtues. That is : Faith alone makes righteous, for the
reason that righteousness by faith is begun in us, or that in
justification faith has the pre-eminence; nevertheless, the re-
newal and love belong also to our righteousness before God,
yet in such a way that it is not the chief cause of our righteous-
ness, but that our righteousness before God is not entire and
complete without such love and renewal. Also that believers
are justified and righteous before God, at the same time, by the
imputed righteousness of Christ and the incipient new obe-
dience, or in part by the imputation of Christ's righteousness
and in part by the incipient new obedience. Also that the
promise of grace is appropriated by us, by faith in the heart,
and confession which is made with the mouth, and by other
virtues.
It is also incorrect to teach that man must be saved in some 52
other way, or through something else, than as he is justified be-
fore God ; so that while we are justified before God by faith
alone, without works, yet without works it is impossible to be
saved or obtain salvation.^
This is false, for the reason that it is directly contrary to the 53
declaration of Paul (Rom. 4:6); " The blessedness of the man
unto whom God imputeth righteousness without works." And
the basis of PauFs argument is that we obtain salvation just in
the same way as righteousness ; yea, that precisely by this means,
when we are justified by faith, we receive adoption and heir-
ship of eternal life and salvation ; and, on this account, Paul
employs and emphasizes the exclusive particles, i. e. those words
»vhereby works and our own merits are entirely excluded, name-
on ly, " out of grace," " without works," as forcibly in the
article concerning salvation as in the article concerning
righteousness.
Likewise also the disputation* concerning the indwelling in 54
us of the essential righteousness of God must be correctly ex-
plained. For although, by faith, in the elect, who are justified
by Christ and reconciled with God, God the Father, Son and
Holy Ghost, who is eternal and essential righteousness, dwells
(for all Christians are temples of God the Father, Son and Holy
Ghost, who also impels them to do right) ; yet this indwelling
* For Errors 6, 7, see Epitome, ill. : 21, 22. * Of. Epitome, iv. : 7.
• Of Osiander.
680 THE FORMULA OF CONCORD.
of God is not the righteousness of faith, of which St. Paul treats
and which he calls the righteousness of God, for the sake of
which we are declared righteous before God ; but it follows the
preceding righteousness of faith, which is nothing else than the
forgiveness of sins and the gracious acceptance of the poor
sinner, alone for the sake of Christ's obedience and merit.
Therefore, since in our churches it is acknowledged [estab- 55
iished beyond controversy] among the theologians of the Augs-
burg Confession that all our righteousness is to be sought out-
side of ourselves and the merits, works, virtues and worthiness
of all men, and rests alone upon Christ the Lord ; yet it is well
to consider in what respect Christ is called, in this matter of
justification, our righteousness, namely, that our righteousness
rests not upon one or the other nature, but upon the entire per-
son of Christ, who as God and man is our righteousness in his
sole, entire and complete obedience.
For even though Christ had been conceived without sin by 56
the Holy Ghost, and thus been born, and in his human nature
alone would have fulfilled all righteousness, and yet would
have not been true and eternal God, this obedience and suffer-
ing of his human nature could not have been imputed to us for
righteousness. As also, if the Son of God had not become
man the divine nature alone could not have been our right-
eousness. Therefore we believe, teach and confess that the en-
tire obedience of the entire person of Christ, which he has ren-
dered the Father for us, even to his most ignominious death
upon the cross, is imputed for righteousness. For the human
nature alone, without the divine, could neither by obedience
nor suffering render satisfaction to eternal almighty God for
the sins of all the world ; and the divinity alone without the
humanity could not mediate between God and us.
nno But because, as above mentioned, the obedience is [not 57
only of one nature, but] of the entire person, it is a com-
plete satisfaction and expiation for the human race, whereby the
eternal, immutable righteousness of God, revealed in the Law,
is satisfied, and is thus our righteousness, which avails before
God and is revealed in the Gospel, and upon which faith be-
fore God relies, which God imputes to faith, as it is written
(Rom. 5:19): " For as by one man's disobedience many were
made sinners, so by the obedience of one shall many be made
righteous." (1 John 1:7): " The blood of Jesus Christ, the
Son of God, cleanseth us from all sins/' Also : " The just
shall live by his faith " (Hab. 2 : 4 [Rom. 1 : 17]).
Thus neither the divine nor the human nature of Christ is 5!
of itself imputed for righteousness, but only the obedience of
the person who is at the same time God and man. And faith
thus regards the person of Christ, who was made subject to the
Part ZL THE RIGHTEOUSNESS OF FAITH BEFORE GOD. 681
Law for us, bore our sins, and in his going to the Father
offered to his Heavenly Father for us poor sinners his entire,
complete obedience, from his holy birth even unto death, and
who has thereby covered all our disobedience which inheres in
our nature, and its thoughts, words and works, so that it is not
imputed to us for condemnation, but out of pure grace, alone
for Christ^s sake, is pardoned and forgiven.
Therefore we reject and unanimously condemn, besides the 59
above-mentioned, also the following and all similar errors, as
contrary to God's Word, the do'^trine of the prophets and apos-
tles, and our Christian faith :
1 } When it is taught that Christ is our righteousness before 60
God, alone according to his divine nature.
2. That Christ is our righteousness, alone according to his 61
human nature.
3. That in the expressions of the prophets and apostles, when 62
the righteousness of faith is spoken of, the words "justify ". and
" be justified " do not signify to declare free from sins and ob-
tain the forgiveness of sins, but in deed and truth to be made
righteous, because of love infused by the Holy Ghost, virtues
and the works following thence.
nnA 4. That faith looks not only to the obedience of Christ, 63
but to his divine nature, as it dwells and works in us, and
that by this indwelling our sins are covered before God.
5. That faith is such a trust in the obedience of Christ as can 64
be and remain in a man who has no genuine repentance, in
whom also no love follows, but he persists in sins against con-
science.
6. That not God, but only the gifts of God, dwell in the be- 65
liever.
These errors and the like, one and all, we unanimously reject 66
as contrary to the clear Word of God, and, by God's grace, we
abide firmly and constantly in the doctrine of the righteousness
of faith before God, as in the Augsburg Confession and the
Apology which follows it is presented, developed and proved
from God's Word.
Concerning what besides is needful for the real explanation 6j
of this sublime and chief article of justification before God,
upon which rests the salvation of our souls, we will direct
every one to the excellent and magnificent exposition by Dr.
Luther of the Epistle of St. Paul to the Galatians, and for the
Bake of brevity to it we hereby refer.
^ For Errors 1-6, see notes on Epitome, iii. : 13 sqq.
I
582 THE FOEMULA OF CONCORD.
CHAPTER IV.
Of Good Works.
A DISAGREEMENT has occurred among the theologif.DS of the i
Augsburg Confession also concerning good works. For a part
are accustomed to speak in the following words and manner :
'^ Good works are necessary for salvation ;" ^* It is impossible
to be saved without good works;" "No one can be saved
without good works;" because by the rightly believing good
works are required as fruits of faith, and faith without love is
dead, although such love is no cause of salvation.
But the other side, on the contrary, have contended that 2
good works are indeed necessary; not for salvation, but for
other reasons ; and that, on this account, the preceding proposi-
tions or expressions used (as they are not in accord with the
form of sound doctrine and with the Word, and have been
always and are still set over against our Christian faith by
the Papists, in which we confess " that faith alone justifies and
saves") are not to be tolerated in the Church, in order that the
merit of Christ our Saviour be not diminished, and the promise
of salvation may be and remain firm and certain to believers. ^
In this controversy also the following controverted proposi- 3
tion or expression was introduced by some few,* viz. " that
good works are injurious to salvation." It has also been dis-
puted by some that good works are not " necessary," but are
"voluntary" [free and spontaneous], because they are not ex-
torted by fear and the penalty of the Law, but are to be done
from a voluntary spirit and a joyful heart. On the contrary,
the other side^ contend " that good works are necessary."
This latter controversy was originally introduced with respect 4
to the words " necessity " and " liberty," because especially the
word "necessity" signifies not only the eternal, immutable
order according to which all men are indebted and obliged to
obey God, but also sometimes a coercion, whereby the Law
forces men to good works.
But afterwards there was a disputation not alone concerning 5
the words, but, in the most violent manner, the doctrine itself
was called into question, and it was contended that the new
obedience in the regenerate, in accordance with the above-men-
tioned divine order, is not necessary.^
In order to explain this disagreement in a Christian way and 6
Parallel Passages. — Augsburg Confession, vi., xx. ; Apology (iii.), xx.
Smalcald Articles, Part, III., Art. xiii.; Epitome, vi.
* Amsdorf, especially. • John Agricola. Cf. notes on Epitome, in loco
* Thus, the Antinomians.
pabtIi. good works. 583
according to the guidance of God's Word, our doctrine, faith and
confession are as follows :
First, there is no controversy among our theologians concern- 7
ing the following points in this article, namely : that it is God's
will, regulation and command that believers should walk in
good works ; and that truly good works are not those which
every one, with a good intention, himself contrives, or which
are done according to human ordinances, but those which God
himself has prescribed and commanded in his Word. Also,
that truly good works are done, not from our own natural pow-
ers, but when by faith the person is reconciled with God and
renewed by the'^Holy Ghost, or (as Paul says) "created anew in
Christ Jesus to good works'' (Eph. 2 : 10).
nno There is also no controversy as to how and for what 8
reason the good works of believers, although, in this flesh,
they are impure and incomplete, please God and are acceptable,
namely, for the sake of the Lord Christ, by faith, because the
person is acceptable to God. For the works which pertain to
the maintenance of external discipline, which are done also by
the unbelieving and unconverted, and required of them, al-
though commendable before the world, and besides rewarded
by God in this world with temporal possessions ; yet, because
they do not proceed from true faith, are in God's sight sins,
i. e. stained with sin, and are regarded by God as sins and im-
pure on account of the corrupt nature and because the person
is not reconciled with God. For " a corrupt tree cannot bring
forth good fruit" (Matt. 7 : 18), as also it is written (Rom. 14 :
23) : '^ For whatsoever is not of faith is sin." For the person •
must first be accepted of God, and that alone for the sake of
Christ, if the works of that person are to please him.
Therefore, of works that are truly good and well pleasing 9
to God, which God will reward in this world and the world to
come, faith must be the mother and source ; and on this account
they are correctly called by St. Paul " fruits of faith," as also
" of the Spirit." For, as Luther writes in the introduction of i
St. Paul's Epistle to the Romans : " Thus faith is a divine work
in us, that changes us, of God regenerates us, and puts to death
the old Adam, makes us entirely different men in heart, spirit,
mind and all powers, and confers the Holy Ghost. Oh, it is a
living, efficacious, active thing that we have in faith, so that it
is impossible for it not to do good without intermission. It also 11
does not ask whether good works are to be done ; but before
the question is asked it has wrought them, and is always busy.
But he who does not produce such works is a faithless man,
and gropes and looks about after faith and good works, and
knows neither what faith nor what good works are, yet mean-
while babbles and prates, in many words, concerning faith and
684 THE FORMULA OF CONCORD.
good works. Justifying faith is a living, firm trust in God's
grace, so certain that a man would die a thousand times for it
[rather than suffer this trust to be wrested from him]. And la
this trust and knowledge of divine grace renders him joyful,
g27 fearless and cheerful with respect to God and all creatures,
which joy and cheerfulness the Holy Ghost works though
faith ; and on account of this, man becomes ready and cheerful
to do good to every one and to suffer everything for love and
praise to God, who has conferred this grace. Therefore it is
impossible to separate works from faith, yea, just as impossible
as for heat and light to be separated from fire."
But since there is no controversy on this point^ among our 13
theologians, we will not treat it here at greater length, but only
make a simple and plain statement of the controverted points.
And first as to the necessity or voluntariness of good works, 14
it is manifest that in the Augsburg Confession and its Apology
the following expressions are often used and repeated: that
good works are necessary, which also should necessarily follow
faith and reconciliation, also, that we necessarily should do and
must do the good works which God has commanded.^ Thus
also in the Holy Scriptures themselves the words "necessity,"
" needful " and " necessary," also " should " and " must," are
used concerning what we are bound to do, because of God's
arrangement, command and will, as Rom. 13 : 5 ; 1 Cor. 9:9;
Acts 5 : 29 ; John 15:12; 1 John 4 : 21.
Therefore it is wrong to censure and reject the expressions or 15
propositions mentioned in this Christian and proper sense, as
has been done by some.^ For it is right to employ them for
the purpose of censuring and rejecting the secure, Epicurean
delusion, by which many fabricate for themselves a dead faith
or vain persuasion which is without repentance and without
good works, as though there could be at the same time in a
heart true faith and the wicked intention to persevere and con-
tinue in sins — an impossibility ; or, as though any one, indeed,
could have and retain true faith, righteousness and salvation,
even though he be and remain a corrupt and unfruitful tree,
whence no good fruits whatever come ; yea, even though he
persist in sins against conscience, or wilfully relapse into these
sins — all of which is incorrect and false.
But here also mention must be made of the following dis- 16
ti notion, viz. that necessity of Christ's arrangement, command
goo and will, and of our debt, be understood ; but not neces-
sity of coercion. That is: When the word "needful" is
Augsburg Confessi(.n, vi. : 1 ; xx. : 27 ; Apology, chap. iii. : 68 ; xx. : 9Z
See note above, 2 8.
Part II. GOOD WOKKS. 58fi
employed, it should be understood not of coercion, but alone of
the arrangement made by God's immutable will, to which we
are debtor ; for his commandment also shows that the creature
should be obedient to its Creator. For in other places, as 2 Cor. 17
9 : 7, and in the Epistle of St. Paul to Philemon (v. 14), also
1 Pet. 5 : 2, the term " of necessity " is used for that to which
any one is forced against his will or otherwise, so that he acts
externally for appearance, but nevertheless without and against
his will. For such hypocritical works God will not have [does
not approve], but wishes the people of the New Testament to
be a '* willing people" (Ps. 110:3), and "sacrifice freely"
''Ps. 5*4 : 7), " not grudgingly or of necessity, but to be obedient
from the heart " (2 Cor. 9:7; Rom. 6 : 17). " For God loveth
a cheerful giver" (2 Cor. 9 : 7). In this understanding, and in 18
such sense, it is correctly said and taught that truly good works
should be done freely or from a voluntary spirit by those whom
the Son of God has liberated ; as the disputation concerning the
voluntariness of good works has been introduced especially
with this intention.
But here, again, it is also well to note the distinction of wljich 19
St. Paul says (Rom. 7 : 22 sq.) " I delight in the Law of God "
[I am ready to do good] " after the inward man. But I see an-
other law in my members," that is not only unwilling or dis-
inclined, but also " warring against the law of my mind." And
concerning the unwilling and rebellious flesh Paul says (1 Cor.
9 : 27) : '^ I keep under my body, and bring it into subjection,"
and (Gal. 5 : 24 ; Rom. 8:13): " They that are Christ's have
ca-ucified," yea, slain, " the flesh with its affections and lusts."
But the opinion is false, and must be censured, when it is as- 20
serted and taught that good works are so free to believers that
it is optional with them to do or to omit them, or that they can
act contrary thereto, and none the less are able to retain faith
and God's favor and grace.*
Secondly, when it is taught that good works are needful, the 21
statement must also be made wherefore and for what reasons
they are needful, as these causes are enumerated in the Augsburg
Confession and Apology.^
nnn But hcrc we must be well on our guard lest into the 2a
article of Justification and Salvation works may be intro-
duced, and confused with it. Therefore the propositions are
justly rejected,^ " that to believers good works are needful for
salvation, so that it is impossible without good works to be
saved." For they are directly contrary to the doctrine concern-
ing the exclusive particles in the article of Justification and
* Cf. EpitoDie, iv. : 11. ' See parallel passages above, 2 14.
• Epit., iv. ; 16.
74
686 THE FORMULA OF CONCORD.
Salvation, i. e, they directly conflict with the words by which
St. Paul entirely excludes our works and merit from the article
of Justification and Salvation, and ascribes everything alone to
the grace of God and merit of Christ, as explained in the pre-
ceding article. Again they [these propositions concerning the 23
necessity of good works for salvation] take from tempted,
troubled consciences the comfort of the Gospel, give occasion
for doubt, are in many ways dangerous, strengthen presumption
in one's own righteousness and confidence in one's own works ;
besides are accepted by the Papists, and quoted in their interest,
against the pure doctrine of salvation by faith alone. Thus 24
they are contrary also to the form of sound words, where it is
written that blessedness is only " of the man unto whom God
imputeth righteousness without works" (Eom. 4 : 6). Also in
the sixth article of the Augsburg Confession it is written that
" wc are saved without works, by faith alone." Thus Lutl er
also has rejected and condemned these propositions :
1. In the false prophets among the Galatians [who led the 25
Galatians into error].
2. In the Papists, in very many places. 26
3. In the Anabaptists, when they })resented this interpreta- 27
tion: "We should not indeed rest faith upon the merit of
works, but we should nevertheless regard them as things need-
ful to salvation."
4. Also in some among his contemporaries, who wished to in- 28
terpret the proposition thus : " Although we require works as
needful to salvation, yet we do not teach to place trust in
works." On Gen. 22.
Accordingly, and for the reasons now enumerated, it should, 29
in accordance with what is right, be settled in our churches that
the aforesaid modes of speech should not be taught, defended
or excused, but be rejected from our churches and repudiated
as false and incorrect, and as expressions which, being renewed
by the Interim, originated in times of persecution, when there
goQ was especial need of a clear, correct confession against all
sorts of corruptions and adulterations of the article of Jus-
tification, and were drawn [again] into disputation.
Thirdly, since also it is disputed whether good works pre- 3c
serve salvation, or whether they be needful for preserving
faith, righteousness and salvation, and upon this much that is
of great importance depends ; for " he that shall endure unto the
end, the same shall be saved " (Matt. 24 : 13) ; also (Heb. 3:6,
14): "We are made partakers of Christ, if we hold fast the
beginning of our confidence steadfast unto the end ;" we must
declare precisely how righteousness and salvation are to be
maintained in us, lest it be again lost.
And therefore the false Epicurean delusion is to be earnestly 31
Pabt II. GOOD WORKS. 687
censured and rejected, by which some imagine that faith and
the righteousness and salvation received can be lost through no
sins or wicked deeds, even though wilful and intentional, but
that even if a Christian without fear and shame indulge his
wicked lusts, resist the Holy Ghost, and intentionally acquiesce
in sins against conscience, yet that he none the less retains faith,
God's grace, righteousness and salvation.^
Against this pernicious delusion the following true, immu-32
fable, divine threats and severe punishments and admonitions to
Christians who are justified by faith should be often repeated
and impressed. (1 Cor. 6:9): '* Be not deceived : neither for-
nicators, nor idolaters, nor adulterers, etc., shall inherit the
kingdom of God." (Gal. 5:21; Eph. 5:5): "They which
do such things shall not inherit the kingdom of God.'' (Rom.
8:13): " If ye live after the flesh, ye shall die." (Col. 3:6):
" For which thing's sake the wrath of God cometh upon the
children of disobedience."
But when and in what way, from this foundation, the exhor- 33
tations to good works can be earnestly urged without an obscu-
ration of the doctrine of faith and of the article of Justifica-
tion, the Apology aifords an excellent model, where in Article
XX., on the passage (2 Pet. 1 : 10) : " Give diligence to make
your calling and election sure," it says as follows: "Peter
teaches why good works should be done, viz. that we may make
our calling sure, i, e, that we may not fall from our calling if
«qi we again sin. * Do good works,' he says, ' that you may
persevere in your heavenly calling, that you may not fall
away again, and lose the Spirit and the gifts, which have fallen
to you, not on account of works that follow, but of grace,
through Christ, and are now retained by faith. But faith does
not remain in those who lead a sinful life, lose the Holy Ghost
and reject repentance." ^ Thus far the Apology.
But, on the other hand, the sense is not that faith only in 34
the beginning lays hold of righteousness and salvation, and
afterwards resigns its office to works that they may in the future
sustain faith, the righteousness received and salvation ; but in
order that the promise, not only of receiving, but also of re-
taining righteousness and salvation, may be firm and sure to us ;
St. Paul (Rom. 5 : 2) ascribes to faith not only the entrance to
grace, but also that we stand in grace and boast of future glory,
i. e. he ascribes the beginning, middle and end, all to faith
alone. Also (Rom. 11 :20): "Because of unbelief, they were
broken off, and thou standest by faith." (Col. 1 : 22)': "He
will present you holy* and unblamable and unreprovable in his
sight, if ye continue in the faith." (1 Pet. 1 : 5, 9) : "By the
* Epitome, iv. : 19. ' Apology, xx. : 90.
588 THE FORMULA OF CONCORD.
power of God we are kept through faith, unto salvation." " Re-
ceiving the end of your faith, even the salvation of your souls."
Since, therefore, from God's Word it is manifest that faith 35
is the proper and only means whereby righteousness and salva-
tion are not only received, but also preserved by God, the de-
cree of the Council of Trent,^ and whatever elsewhere^ ia set
forth in the same sense, should by right be rejected, viz. that
our good works support salvation, or that the righteousness of
faith received, or even faith itself, is either entirely or in part
supported and preserved by our works.
For although before this controversy some few pure teacheis 36
employed such expressions and the like, in the exposition of
the Holy Scriptures, yet thereby it was in no way intended to
establish the above-mentioned error of the Papists ; neverthe-
less, because afterwards controversy arose concerning such ex-
pressions, from which all sorts of offensive amplifications [de-
bates, offences and dissensions] followed, it is safest of all, ac-
cording to the admonition of St. Paul (2 Tim. 1 : 13), to hold
non fast to the form of sound words, as the pure doctrine itself,
whereby much unnecessary wrangling may be avoided and
the Church be preserved from many scandals.
Fourthly, as to the proposition that good works are injuri- 37
ous to salvation, we explain ourselves clearly, as follows : If
any one should wish to introduce good works into the article of
Justification, or rest his righteousness or trust for salvation there-
on, in order to merit God's grace and thereby be saved, to this we
say nothing, but St. Paul himself declares, and repeats it three
times (Phil. 3 : 7 sqq.), that to such a man his works are not only
useless and a hindrance, but also " injurious." But the fault
is not in the good works themselves, but in the false confidence
placed upon the works, contrary to the express Word of God.
Nevertheless, it by no means follows thence that we should 38
say simply and barely : " Good works are injurious to believers
or to their salvation ;" for in believers good works are indica-
tions of salvation when they occur from proper causes and for
true ends, i. e. as God requires them of the regenerate (Phil. 1 :
20). Since it is God's will and express command that believers
should do good works, which the Holy Ghost works in believers,
and with which, for Christ's sake, God is pleased, and to which
he promises a glorious reward in this life and the life to come.
For this reason, also, this proposition is censured and rejected 39
in our churches, viz. because it is stated in so absolutely false
and offensive a manner, whereby discipline and decency are im-
* Sess. vi., Can. xxiv.
' Melanchthon's Lotn Theologid^ Ed. of 1543, and books of Major and
Meniu3.
Part II. THE LAW AND THE GOSPEL. 689
pai.ed, and a barbarous, savage, secure. Epicurean life is in-
troduced and strengthened. For what is injurious to his salva-
tion a person should with the greatest diligence avoid.
Since, however. Christians should not be deterred from good 40
works, but should be admonished and urged thereto most dili-
gently, this bare proposition cannot and should not be tolerated,
borne or defended in the churches.
33 CHAPTER V.
Of the Law and the Gospel.
As the distinction between the Law and the Gospel is a very ^
brilliant light, which is of service in rightly dividing* God s
Word, and properly explaining and understanding the Scrip-
tures of the holy prophets and apostles, we must with especial
care observe it, in order that these two doctrines may not be
mingled with one another, or out of the Gospel a law be made
whereby the m^rit of Christ is obscured and troubled con-
sciences robbed of their comfort, which they otherwise have in
the holy Gospel when it is preached in its purity, and by
which also they can support themselves in their most grievous
temptations against the terrors of the Law.
But here, likewise, there has occurred a dissent among some 2
theologians of the Augsburg Confession. For the one side* as-
serted that the Gospel is properly not only a preaching of grace,
but also that it is at the same time a preaching of repentance,
which rebukes the greatest sin, viz. unbelief. But the other
side held and contended that the Gospel is not properly a
preaching of repentance or of reproof [preaching of repentance,
convicting sin], as it properly belongs to God's Law to reprove
all sins, and therefore unbelief also ; but that the Gospel is
properly a preaching of the grace and favor of God for Christ's
sake, through which the unbelief of the converted, which pre-
viously inhered in them and which the Law of God reproved,
is pardoned and forgiven.
When we now consider aright this dissent, it is especially 3
caused by this, viz. that the terra " Gospel '' is not always em-
ployed and understood in one and the same sense, but in two
ways, in the Holy Scriptures, as also by ancient and modern
church-teachers. For sometimes it is employed so that thereby 4
is understood the entire doctrine of Christ our Lord, which he
inculcated in his ministry upon earth, and commanded to be
Parallel Passages. — Apology, iv. : 1 sqq. ; 61 sqq. (iii.) ; 65 sqq., xii. : 59
sqq. ; Smalcald Articles, Part III., Arts, ii., iv. ; Epitome, v.
* Apology, chap. iii. : 66. Epitome, iv. : 19.
690 THE FORMULA OF CONCORD.
inculcated in the New Testament, and thus comprised the ex-
planation of the Law and the proclamation of the favor and
grace of God, his heavenly Father, as it is written (Mark 1:1):
" The beginning of the Gospel of Jesus Christ, the Son of
«o4 God." And shortly afterwards the chief heads are stated :
" Repentance and forgiveness of sins." Therefore when
Christ, after his resurrection, commanded the apostles to preach
the Gospel in all the worlr" ''Mark 16 : 15), he compressed the
sura of this doctrine into a fe\. words, when he said (Luke 24 ;
46, 47): "Thus it is A^ritten, and thus it behoved Christ to
suffer, and to rise from the dead the third day ; and that re-
pentance and remission of sins should be preached in his name
among all nations." So, too, Paul (Acts 20 : 21) calls his en-
tire doctrine the Gospel, but he embraces the sum of this
doctrine under the two heads : " Repentance toward God, and
faith toward our Lord Jesus Christ." And in this sense the 5
general definition, i. e. the description of the word "Gospel,"
when employed in a wide sense, and without the peculiar dis-
tinction between the Law and the Gospel, is correct, when it is
said that the Gospel is a preaching of repentance and remission
of sins. For John, Christ and the apostles began their preach-
ing with repentance, and explained and urged not only tlie
gracious promise of the forgiveness of sins, but also the Law
of God. Afterwards the term "Gospel" is employed in an- 6
other, namely, in its peculiar sense, by which it comprises not
the preaching of repentance, but only the preaching of the
grace of God, as follows directly afterwards (Mark 1:15),
where Christ says: "Repent and believe the Gospel."
But also the term " repentance " is not employed in the Holy 7
Scriptures in one and the same sense. For in some passages of
Holy Scripture it is employed and understood with reference
to the entire conversion of man, as Luke 13:5: "Except ye
repent, ye shall all likewise perish." And in chap. 15 : 7 :
" Likewise joy shall be in heaven over one sinnei* that repent-
eth." But in Mark 1 : 15, as also elsewhere, whjre a distinc-S
tion is made between repentance and faith in Christ (Acts 20 :
21) or between repentance and remission of sins (Luke 24 : 46,
47), repentance means to do nothing else than to truly acknow-
ledge sins, from the heart to regret them, and to abstain there-
from. This knowledge proceeds from the Law, but does not 9
suffice for saving conversion to God, if faith in Christ be not
added, whose merits the consolatory preaching of the holy Gos-
pel offers to all penitent sinners Avho are terrified by the preach-
ing of the Law. For the Gospel proclaims the forgiveness of
sins, not to coarse and secure hearts, but to the bruised or ])en-
goe itent (Luke 4:18). And that from repentance or the ter-
rors of the Law despair may not result, the preaching of
PabtII. the law and THE GOSPEL 691
the Gospel must be added, that it may be repentance to salva-
tion (2 Cor. 7 : 10).
For since the mere preaching of the Law, without Christ, lo
either makes men presumptuous,* who imagine that by outward
works they can fulfil the Law, or forces them utterly to de-
spair, Christ takes the Law into his hands, and explains it
spiritually, from Matt. 5 : 21 sqq. ; Rom. 7 : 14 and 1 : 18,
and thus reveals his wrath from heaven upon all sinners, and
shows how great it is ; whereby they are instructed in the Law,
and from it first learn aright to know their sins — a knowledge
to which Moses never could coerce them. For as the apostle
testifies (2 Cor. 3:14 sq.), even though Moses be read, yet
nevertheless the veil which hangs before the face always re-
mains unremoved, so that they cannot perceive that the Law is
spiritual and how great things it requires of us, and how se-
verely it curses and condemns us because we cannot observe or
fulfil it. " Nevertheless, when it shall turn to the Lord, the
veil shall be taken away" (-2 Cor. 3:16).
Therefore the Spirit of Christ must not only comfort, butu
also, through the office of the Law, reprove the world of sin,*
and thus do in the New Testament what the prophet calls "a
strange work "^ (viz. reprove), in order that he may do his own
work, which is to comfort and preach of grace. For on this
account, through Christ, he was obtained [from the Father]
and sent to us, and for this reason also is called the Comforter,
as Dr. Luther has explained in his exposition of the Gospel
for the Fifth Sunday after Trinity, in the following words :
" That is all a preaching of the Law which holds forth our is
sins and God's wrath, let it be done how or when it will.
Again, the Gospel is such a preaching as shows and gives
nothing else than grace and forgiveness in Christ, although
it is true and right that the apostles and preachers of the Gos-
pel (as Christ himself also did) sanction the preaching of the
Law, and begin it with those who do not yet acknowledge their
sins nor are terrified before [by the sense of] God's wrath ; as
noo he says (John 16 : 8) : 'The Holy Ghost will reprove the
world of sin, because they believe not on me.* Yea, what
more forcible and more terrible declaration and preaching of
God's wrath against sin is there than the suffering and death
of Christ his Son? But as long as this all preaches God's
wrath and terrifies men, it is still properly the preaching nei-
ther of the Gospel nor of Christ, but of Moses and the Law,
against the impenitent. For the Gospel and Christ were never
provided and given to us in order to terrify and condemn, but
» Cf. Smalcald Articles, Part IIL, Art. ii. : 3.
» John 16 : 8. • Isa. 28 : 21. Cf. Apology, xii. : 61.
692 THE FOKMULA OF CONCORD.
to comfort and cheer those who are terrified and timid." And 13
again, "Clirist says (John 16 : 8): 'The Holy Ghost will re-
prove the world of sin ;' which cannot happen except through
the explanation of the Law*' (Jena Ed., vol. ii., p. 455).
So, too, the Smalcald Articles say : " The New Testament 14
maintains and urges the office of the Law, which reveals sins
and God's wrath ; but to this office it immediately adds the
u'omise of grace through the Gospel." ^
A nd the Apology says : " To a true and salutary repentance 1 5
che ])reaching of the Law is not sufficient, hut the Gospel should
be added thereto.*'^ Therefore the two doctrines belong to-
gether, and should also be urged by the side of each other, but
in a definite order and with a proper distinction ; and the An-
tinomians or assailants of the Law are justly condemned, who
abolish the preaching of the Law from the Church, and wish
sins to be reproved, and repentance and sorrow to be taught,
not from the Law, but from the Gospel.
But in order that every one may see that in the dissent of 16
which we are treating we conceal nothing, but present the mat-
ter to the eyes of the Christian reader plainly and clearly :
We unanimously believe, teach and confess that the Law is 17
properly a divine doctrine, wherein the true, immutable will of
God is revealed as to how man ought to be, in his nature,
thoughts, words and works, in order to be pleasing and accept-
able to God; and it threatens its transgressors with God's
wrath and temporal and eternal punishment. For as Luther
writes against the Antinomians: "Everything that reproves
gg-^ sin is and belongs to the Law, whose peculiar office it is
to reprove sin and to lead to the knowledge of sins (Rom.
3 : 20 ; 7:7);" and as unbelief is the root and spring of all
reprehensible sins, the Law reproves unbelief also.
But it is likewise true that the Law with its doctrine is illus- 18
trated and explained by the Gospel ; and nevertheless it remains
the peculiar office of the Law to reprove sins and teach con-
cerning good works.
In this manner the Law reproves unbelief if the Word of 19
God be not believed. Since now the Gospel, which alone pecu-
liarly teaches and commands to believe in Christ, is God's Word,
the Holy Ghost, through the office of the Law, also reproves
unbelief, i. e, that sinners do not believe in Christ, although it
is the Gospel alone which peculiarly teaches concerning saving
faith in Christ.
But the Gospel is properly a doctrine which teaches (as man 2c
does not observe the Law of God, but transgresses it, and his
corrupt nature, thoughts, words and works conflict therewith.
Part III.. Art. ill. : 1, 4. « Ibid., chap, (iii.) : 139.
Part rl. THE LAW AND THE GOSPEL. ' 593
and for this reason he is subject to God's wrath, death, all
temporal calamities and the punishment of hell-fire) what man
should believe, that with God he may obtain forgiveness of sins,
viz. that the Son of God, our Lord Christ, has taken upon him-
self and borne the curse of the Law, has expiated and settled
for all our sins, through whom alone we again enter into favor
with God, obtain by faith forgiveness of sins, are exempted
from death and all the punishments of sins, and are eternally
saved.
For everything that comforts, that offers the favor and grace 21
of God to transgressors of the Law, is and is properly said to
be the Gospel, a good and joyful message that God does not
will to punish sins, but, for Christ's sake, to forgive them.
Therefore every penitent sinner ought to believe, i. e. place 2a
his confidence alone, in the Lord Christ, that "he was deliv-
ered for our offences, and was raised again for our justifica-
tion" (Rom. 4 : 25), who was "made sin for us who knew no
sin, that we might be made the righteousness of God in him"
(2 Cor. 5 : 21), " who of God is made unto us wisdom and
righteousness and sanctification and redemption" (1 Cor. 1:
nog 30), whose obedience is reckoned for us before God's strict
tribunal as righteousness, so that the Law, as above set
ibrth, is a ministration that kills through the letter and preaches
condemnation (2 Cor. 3 : 7), but the Gospel "is the power of
God unto salvation to every one that believeth" (Rom. 1 : 16),
that preaches righteousness and gives the Spirit (1 Cor. 1 : 18 ;
Gal. 3: 2). Dr. Luther has urged this distinction with espe-
cial diligence in nearly all his writings, and has properly
shown that the knowledge of God derived from the Gospel is
far different from that which is taught and learned from the
Law, because even the heathen had to a certain extent, from
the natural law, a knowledge of God, although they neither
knew him aright nor glorified him (Rom. 1 : 20 sq.).
These two proclamations [kinds of doctrines] from the be- 13
ginning of the world have been always inculcated alongside
of each other in the Church of God, with a proper distinction.
For the successors of the venerated patriarchs, as also the patri-
archs themselves, not only constantly called to mind how man
was in the beginning created by God righteous and holy, and
through the fraud of the serpent transgressed God's command,
became a sinner, and corrupted and precipitated himself, with
all his posterity, into death and eternal condemnation ; but also,
on the other hand, encouraged and comforted themselves by the
preaching concerning tiie Seed of the woman, who would bruise
the serpent's head (Gen. 3:15). Also, concerning the Seed of
Abraham, in whom all the nations of the earth shall be blessed
(Gen. 22 : 18). Also, concerning David's Son, who should re-
76
594 ■ THE FOBMULA OF CONCORD.
store again the kingdom of Israel and be a light to the heathen
(Ps. 110 : 1 ; Isa. 49 : 6 ; Luke 2 : 32), who " was wounded for
our transgressions, and bruised for our iniquities," by whose
" stripes we are healed." Isa. 53 : 5.
These two doctrines we believe and confess, viz. that even 34
to the end of the world they should be diligently inculcated in
the Church of God, although with proper distinction, in order
that, through the preaching of the Law and its threats in the
ministry of the New Testament, the hearts of impenitent men
may be terrified, and be brought to a knowledge of their sins
and to repentance; but not in such a way that they inwardly
despair and doubt, but that (since "the Law is a schoolmaster
unto Christ, that we might be justified by faith" (Gal. 3 : 24),
and thus points and leads us not from Christ, but to Christ,
«oQ who " is the end of the Law," Rom. 10 : 4), they be on 25
the other hand comforted and strengthened by the preach-
ing of the holy Gospel concerning Christ our Lord, viz. that to
those who believe the Gospel, God, through Christ, forgives
all their sins, adopts them for his sake as children, and out of
pure grace, without any merit on their part, justifies and saves
them, but nevertheless not in such a way that they abuse and
sin against the grace of God. Paul (2 Cor. 3: 7 sqq.) thor-26
oughly and forcibly shows this distinction between the Law and
the Gospel.
Therefore, in order that the two doctrines, viz. that of the 127
Law and that of the Gospel, be not mingled and confounded
with one another, and to the one that be ascribed which belongs
to the other, whereby the merit and benefits of Christ are ob-
scured and the Gospel made again a doctrine of the Law, as
has occurred in the Papacy, and thus Christians be deprived of
the true comfort which in the Gospel they have against the
terrors of the Law, and the door be again opened in the
Church of God to the Papacy ; the true and proper distinction
between the Law and the Gospel must with all diligence be
inculcated and preserved, and whatever gives occasion for con-
fusion between the Law and the Gospel, t. e. whereby the two
doctrines, Law and Gospel, may be confounded and mingled
into one doctrine, should be diligently avoided. It is on this
account dangerous and wrong to convert the Gospel, propei'ly
80 called as distinguished from the Law, into a preaching of
rej)eutance or reproof [a preaching of repentance, reproving
ein].^ For otherwise, if understood in a general sense of the
whole doctrine, as the Apology also sometimes says, the Gospel
is a preaching of repentance and forgiveness of sins.* But
close by the Apology also shows that the Gospel is properly
» Of. Formula of Concord, Epitome, v. : 11. • Ibid., } 1.
PabtIL the third USE OF THE DIVINE LAW. 596
the promise of the forgiveness of sins, and of justification
through Christ ; but that the Law is a doctrine which reproves
sins and condemns.
CHAPTER VI.
Of the Third Use of the Divine Law.
Since the Law of God is useful, not only that thereby, ex- i
ternal discipline and decency be maintained against wild, dis-
nAfx obedient men ; 2, likewise, that through it men be brought
to a knowledge of their sins ; 3, but even when they have
been born anew by the Spirit of God and converted to the
Lord, and thus the veil of Moses has been removed from them,
they live and walk in the Law ; a dissension has occurred be-
tween some few theologians concerning this last use of the Law.
For the one side * taught and maintained that the regenerate 2
should not learn the new obedience, or in what good works
they ought to w^alk, from the Law ; neither is this doctrine to
be urged thence, because they have been liberated by the Son
of God, have become the temples of his Spirit, and therefore
are free, so that, just as the sun of itself without any constraint
fulfils its course, so also they of themselves, by the prompting
and impulse of the Holy Ghost, do what God requires of them.
The other side taught, on the contrary : Although the truly be- 3
lieving are really moved by God's Spirit, and thus, according
to the inner man, do God's will from a free spirit; yet the
Holy Ghost uses with them the written law for instruction,
whereby even the truly believing may learn to serve God, not
according to their own thoughts, but according to his written
Law and Word, which are a sure rule and standard of a godly
life and walk, directed according to the eternal and immutable
will of God.
For the explanation and final settlement of this dissent we 4
unanimously believe, teach and confess that although the truly
believing and truly converted to God and justified Christians
are liberated and made free from the curse of the Law; yet
that they should daily exercise themselves in the Law of the
Lord, as it is written (Ps. 1:2; 119:1): " Blessed is the man
whose delight is in the Law of the Lord ; and in his Law doth
he meditate day and night." For the Law is a mirror, in
which the will of God and what pleases him are exactly rep-
resented, so that it should be constantly held forth to believers
and be diligently urged upon them without intermission.
Parallel Passages.— Epit., vi. ; Smalcald Articles, Part III., Art. iii. : 36i
Bol. Dec, ii : 63 sqq.
*See Epitome, vi.: 1.
596 THE FORMULA OF CONCORD.
For although " the Law is not made for a righteous man/' 5
as the apostle testifies (1 Tim. 1 : 9), " but for the unrighteous,"
yet this is not to be understood so absolutely as that the justified
sJ ould live without law. For the Law of God is written in
their heart, and to the first man immediately after his creation
a law also was given, according to which he should have acted.
But the meaning of St. Paul is that the Law cannot burden
«^l with its curse those who through Christ are reconciled to
God, and need not vex with its coercion the regenerate, be-
cause, after the inner man, they have pleasure in God's Law.*
And indeed, if the believing and elect children of God<
would be completely renewed by the indwelling Spirit in this
life, so that in their nature and all its powers they would be
entirely free from sin, they would need no law, and so also no
impeller, but what they are in duty bound to do according to
God's will they would do of themselves, and altogether vol-
untarily, without any instruction, admonition, solicitation or
urging of the Law ; just as the sun, the moon and all the con-
stellations of heaven have of themselves, unobstructed, their
regular course, without admonition, solicitation, urging, force
or necessity, according to the arrangement of God which God
once gave them, yea, just as the holy angels render an entirely
voluntary obedience.
But since in this life believers have not been renewed per- 7
fectly or completely, completive vel consummatlve [as the an-
cients say], (for although their sins are covered by the perfect
obedience of Christ, so that they are not imputed to believers
for condemnation, and also, through the Holy Ghost, the mor-
tification of the old Adam and the renewal in the spirit of
their mind is begun), nevertheless the old Adam always clings
to them in their nature and all its internal and external pow-
ers. Of this the apostle has written (Rom. 7:18sqq.): "I8
know that in me [that is, in my flesh] dwelleth no good thing."
And again : " For that which I do, I allow not ; for what I
would, that do I not ; but what I hate, that do I." Again :
" I see another law in my members, warring against the law
of my mind, and bringing me into captivity to the law of sin."
Also (Gal. 5:17): "The flesh lusteth against the spirit, and
the spirit against the flesh ; and these are contrary the one to
the other : so that ye cannot do the things that ye would."
Therefore, because of these lusts of the flesh, the truly be- 9
lieving, elect and regenerate children of God require not only
the daily instruction and admonition, warning and threatening
of the Law, but also frequently reproofs, whereby they are
roused [the old man is shaken from them] and follow the
* Rom. 7 : 22.
Pabt n. THE THIRD USE OF THE DIVINE LAW. 697
Spirit of God, as it is written (Ps. 119 : 71) : "It is good for
rae that I have been afflicted, that I might learn thy statutes."
And again (1 Cor. 9 : 27) : " I keep under my body and bring
nAn it into subjection ; lest that, by any means, when I have
preached to others, I myself should be a castaway." And
again (Heb. 12:8): " But if ye be without chastisement, where-
of all are [xirtakers, then are ye bastards and not sons ;" as Dr.
Luther in more words has fully explained in the summer part
')f the Church Postils, on the Epistle for the Nineteenth Sun-
day after Trinity.
'But we must also separately explain what with respect to lo
the new obedience of believers the Gospel does, affords and
works, and what herein, so far as concerns the good works of
believers, is the office of the Law.
For the Law says indeed that it is God's will and com- 1 1
mand that we should walk in a new life, but it does not give
the power and faculty so that we can begin and do it ; but the
Holy Ghost, who is given and received, not through the Law,
but through the preaching of the Gospel (Gal. 3 : 14), renews
the heart. Afterwards the Holy Ghost employs the Law, son
that from it he teaches the regenerate, and in the Ten Com-
mandments points out and shows them " what is the good and
acceptable will of God" (Rom. 12:2), in what good works
" God hath before ordained that they should walk " (Eph. 2 :
10). He exhorts them thereto, and when, because of the flesh in
them, they are idle, negligent and rebellious, he reproves them
on that account through the Law, so that he carries on both
offices together ; he slays and makes alive, he leads to hell and
brings up again. For his office is not only to console, but also
to reprove^ as it is written : " When the Holy Ghost is come, he
will reprove the world " (under which also is the old Adam)
" of sin, and of righteousness and of judgment." But sin is 13
everything that is contrary to God's Law. And St. Paul says : 14
"All Scripture given by inspiration of God is profitable for
tloctrine, for reproof," etc., and to reprove is the peculiar office
of the Law. Therefore as often as believers stumble they are
reproved by the Holy Ghost from the Law, and by the same
Spirit are again comforted and consoled with the preaching of
the Holy Gospel.
But in order that, so far as possible, all misunderstanding iv
may be avoided, and the distinction between the works of the ,
Law and those of the Spirit be properly taught and preserved,
nAo it is to be noted with especial diligence that when the sub-
ject of good works which are in accordance with God's Law
(for otherwise they are not good works) is treated, the word
"Law" has only one sense, viz. the immutable will of God, ac-
cording to which men should conduct themselves in their lives.
698 THE FORMULA OF CONCX)RD.
But there is a distinction in the works, because of the distinc- if
tion with respect to the men who strive to live according to this
Law and will of God. For as long as man is not regenerate,
and conducts himself according to the Law, and does the works
because they are thus commanded, from fear of punishment or
desire f-^r reward, he is still under the Law, and his works are
properly called by St. Paul works of the Law, for they are ex-
torted by the Law, as those of slaves ; and they are saints after
the order of Cain [that is, hypocrites].
But when man is born anew by the Spirit of God, and lib- 17
erated from the Law, i. e. made exempt from this coercion, and
is led by the Spirit of Christ, he lives according to the immu-
table wmII of God, comprised in the Law, and does everything,
so far as he is born anew, out of a free, cheerful spirit ; and this
is called not properly a work of the Law, but a work and fruit
of the Spirit, or as' St. Paul names it " the law of the mind "
and " the Law of Christ." For such men are no more under
the Law, but under grace, as St. Paul says (Rom. 8 [Rom. 7 :
23; 8:2; 1 Cor. 9 : 21]).
But since believers are not, in this world, completely renewed, 18
but the old Adam clings to them even to the grave, there also
remairfs in them a struggle between the spirit and the flesh.
Therefore they have indeed pleasure in God's Law according
to the inner man, but the law in their members struggles against
the law in their mind to such an extent that they are never
without law, and nevertheless are not under, but in the Law,
and live and walk in the Law of the Lord, and yet do nothing
from constraint of the Law.
But so far as concerns the old Adam, which still clings to 19
them, it must be urged on not only with the Law, but also with
punishments; nevertheless it does everything against its will
and under coercion, no less than the godless are urged oik and
held in obedfence by the threats of the Law (1 Cor. 9 : 27 ;
Rom. 7 : 18, 19).
RAA So, too, this doctrine of the Law is needful for believ-20
ers, in order that they may not depend upon their own
holii ess and devotion, and under the pretext of the Spirit of
God establish a self-chosen form of divine worship, without
God's Word and command, as it is written (Deut. 12 : 8, 28, 32) :
" Y( shall not do . . . every man whatsoever is right in his own
eyes ' etc., but "observe and hear all these words which I
command thee." " Thou shalt not add thereto, nor diminish
therefrom."
So, too, the doctrine of the Law, in and with good works of 21
believers, is needful for this reason, for otherwise man can easily
imagine that his work and life are entirely pure and perfect.
But the Law of God prescribes to believers good works in this
Part II. THE THIKD USE OF THE DIVINE LAW. 599
way, that, at the same time, it shows and indicates, as in a
mirror, that in this life they are still imperfect and impure in
us, so that we must say with the apostle (1 Cor. 4:4): "I
know nothing by mj^self; yet am I not hereby justified."
Therefore, when Paul exhorts the regenerate to good works,
he presents to them expressly the Ten Commandments (Rom.
13 • 9), and that his good works are imperfect and impure
h( recognizes from the Law (Rom. 7 : 7 sqq.) ; and David
declares (Ps. 119:35): "I have run the way of thy com-
mandments," but "enter not into judgment with thy ser-
vant; for in thy sight shall no man living be justified" (Ps.
143 : 2).
But how and why the good works of believers, although in 22
this life, because of sin in the flesh, they are imperfect and im-
pure, nevertheless are acceptable and well pleasing to God, the
Law does not teach, as it requires an entire, perfect, pure obe-
dience if it is to please God. But the Gospel teaches that our
spiritual offerings are acceptable to God, through faith, for
Christ's sake (1 Pet. 2:5; Heb. 11:4 sqq.). In this way 23
Christians are not under the Law, but under grace, because by
faith in Christ the persons [of the godly] are freed from the
curse and condemnation of the Law ; and because their good
works, although they are still imperfect and impure, are accept-
able, through Christ, to God, because they do, not by coercion
of the Law, but by renewing of the Holy Ghost, voluntarily
and spontaneously from their hearts, what is pleasing to God,
so far as they have been born anew according to the inner
man ; although nevertheless they maintain a constant struggle
against the old Adam.
nAc For the old Adam, as an intractable, pugnacious ass, is 24
still a part of them, which is to be coerced to the obedience
of Christ, not only by the doctrine, admonition, force and threat-
ening of the Law, but also oftentimes by the club of punish-
ments and troubles, until the sinful flesh is entirely put off,
and man is perfectly renewed in the resurrection, where he
needs no longer either the preaching of the Law or its threat-
enings and reproofs, as also no longer the Gospel ; as these be-
long to this [mortal and] imperfect life. But as they will 25
behold God face to face, so, through the power of the indwell-
ing Spirit of God, will they do the will of God [the heavenly
Father] with unmingled joy, voluntarily, unconstrained, with-
out any hindrance, with entire purity and perfection, and will
eternally rejoice in him.
Accordingly, we reject and condemn as an error pernicious 26
and prejudicial to Christian discipline, as also to true piety,
the teaching that the Law, in the above-mentioned way and
degree, should not be urged upon Christians and those truly
600 THE FORMULA OF CONCORD.
believing, but only upon the unbelieving, not Christian, and
impenitent.
CHAPTER VII.
Of the Holy Supper.
Although perhaps, according to the opinion of some, the \
exposition of this article should not be inserted into this docu-
nent, wherein it has been our intention to explain the articles
which have been drawn into controversy among the theologians
of the Augsburg Confession (from which the Sacraraentarians
almost in the beginning, when the Confession was first com-
posed and presented to the Emperor at Augsburg in 1530, en-
tirely withdrew and separated, and presented their own Con-
fession^), yet, alas ! as we have still some theologians and others
who glory in the Augsburg Confession, who in the last few
years no longer secretly, but partly publicly, have given their
assent in this article to the Sacramentarians, and against their
own conscience have wished violently to cite and pervert the
Augsburg Confession as in entire harmony in this article with
the doctrine of the Sacramentarians ; we neither can nor should
forbear in this document to give testimony in accordance with
oAn our confession of divine truth, and to repeat the true sense
and proper understanding, with reference to this article,
of the Word of Christ and of the Augsburg Confession, and
[for we recognize it to be our duty] so far as in us lies, by
God's help, to preserve it [this pure doctrine] also to posterity,
and to faithfully warn our hearers, together with other godly
Christians, against this pernicious error, which is entirely con-
trary to the divine Word and the Augsburg Confession, and
has been frequently condemned.
Statement of the Controversy.
21ie Chief Conflict between our Doctrine and that of the Sacror-
mentarians in this Article,
Although some Sacramentarians strive to speak and to employ 2
words the very nearest the Augsburg Confession and the form
and mode of these churches, and confess that in the Holy Supper
the body of Christ is truly received by believers,^ yet if they
be forced to declare their meaning properly, sincerely and
clearly, they all unanimously explain themselves thus, viz.
that the true essential body and blood of Christ is as far from
Parallel Passages. — Augsburg Confession, x. ; Apology, x. ; Smalcald Ar-
ticles, Part III., Art. vi. ; Small Catechism, Part V. ; Large Catechism, Part V.,
499 ; Epitome, vii.
' See Epitome, vii. : 1. • The words of Calvin and Beza.
Part II. THE LORD'S SUPPER. 601
the consecrated bread and wine in the Holy Supper as the
higliest heaven is distant from the earth. For their own words
run thus : Abesse Christi corpus et sanguinem a signis tan to
intervallo dicimus, quanto abest terra ab altissimis coelis. That
is : " We say that the body and blood of Christ are as far from
the signs as the earth is distant from the highest heaven."
Therefore, they understand this presence of the body of Christ 3
not as here upon earth, but only with respect to faith [when
they speak of the presence of the body and blood of Christ in
i.he Supper, they do not mean that they are present .ipon earth,
except with respect to faith], i. e. that our faith, reminded am*
excited by the visible signs, as by the preached Word, ele\'ates
itself and rises up above all heavens, and there receives and
enjoys the body of Christ, which is present there in heaven,
yea, Christ himself, together with all his benefits, in a true and
essential, but nevertheless only spiritual, manner. For [they
think that] as the bread and wine are here upon earth and not
in heaven, so the body of Christ is now in heaven and not
upon earth, and on this account nothing else is received by the
mouth in the Holy Supper but bread and wine.
In the first place, they^ have alleged that the Lord's Supper 4
is only an external sign, whereby Christians may be known,
oA^ and that therein nothing else is offered but mere bread
and wine (which are bare signs [symbols] of the absent
body of Christ). Since this would not stand the test, they have
confessed that the Lord Christ is truly present in his Supper,
namely by the communicatio idiomatum,^ i. e. alone according
to his divine nature, but not with his body and blood.
Afterwards, when they were forced by Christ's words to 5
confess that the body of Christ is present in the Supper, they
still understood and declared it in no other way than spirit-
ually, that is, through faith to partake of his power, efficacy and
benefits [than that they believed the presence only spiritual,
i, e, that Christ only makes us partakers of his power, efficacy
and benefits], because [they say] through the Spirit of Christ,
who is everywhere, our bodies, in which the Spirit of Christ
dwells here upon earth, are united with the body of Christ;
which is in heaven.
Thus through these grand, plausible words many great men 6
were deceived when they proclaimed and boasted that they
were of no other opinion than that the Lord Christ is present
in his Holy Supper truly, essentially, and as one alive ; but
they understand this alone according to his divine nature, and
* Zwingli and his adherents.
" By which to the entire person that which belongs to one nature u
ascribed. Cf. Sol. Dec, viii. : 36.
76
602 THE FORMULA OF CONCORD.
not of his body and blood, which are now in heaven, and m>*
where else [for they think concerning these that they are only
in heaven, etc.], and that he gives us with the bread and wine
his true body and blood to eat, that we may partake of them
spiritually through faith, but not bodily with the mouth.
For they understand the words of the Supper : " Eat, this 7
is my body," not properly, as they sound, according to the
letter, but as figurative expressions ; thus, that " eating " the
body of Christ means nothing else than "believing," and that
" body " is equivalent to " symbol," i. e. a sign or figure of the
body of Christ, which is not in the Supper on earth, but alone
in heaven. The word is they interpret sacramentally, or in a
significative manner, in order that no one may regard the thing
so joined with the signs, that the flesh also of Christ is now
present on earth in an invisible and incomprehensible manner.
That is : " The body of Christ is united with the bread sacra- 8
mentally, or significatively, so that believing, godly Christians
as surely partake spiritually of the body of Christ, which is
above in heaven, as with the mouth they eat the bread." But
nAn that the body of Christ is present here upon earth in the
Supper essentially although invisibly and incomprehen-
sibly, and is received orally, with the consecrated bread, even by
hypocrites or those who are Christians only in appearance
[by n?.me], this they are accustomed to execrate and condemn as
a horrible blasphemy.
On the other hand, it is taught in the Augsburg Confession 9
from God's Word concerning the Lord's Supper, thus : " That
the true body and blood of Christ are truly present in the Holy
Supper under the form of bread and wine, and are there com-
municated and received, and the contrary doctrine is rejected "
(namely, that of the Sacramentarians, who at the same time at
Augsburg presented their own Confession,^ that the body of
Christ, because he has ascended to heaven, is not truly and es-
sentially present here upon earth in the sacrament [which denied
the true and substantial presence of the body and blood of
Christ in the sacrament of the Supper administered on earth,
on this account, viz. because Christ had ascended into heaven].
For this opinion is clearly expressed in Luther's Small Cate- la
cMsm in the following words : " The sacrament of the altar is
the true body and blood of our Lord Jesus Christ under the
bread and wine, given unto us Christians to eat and to drink,
as it was instituted by Christ himself." Still more clearly in i :
the Apology is this not only declared, but also established by
the passage from Paul (1 Cor. 10 : 16), and by the testimony
of Cyril, in the following words : " The tenth article has been
» The Tettapolitan.
Part II. THE LORD'S SUPPER. 603
received [approved], in which we confess that in the Lord's
Supper the body and blood of Christ are truly and substantially
present, and are truly offered with the visible elements, bread
and wine, to those who receive the sacrament. For since Paul
says: 'The bread which we break is the communion of the
body of Christ,' etc., it would follow, if the body of Christ
were not, but only the Holy Ghost were truly present, that the
bread is not a communion of the body, but of the Spirit of
Christ. Thus we know that not only the Romish, but also the
Greek Church, has taught the bodily presence of Christ in the
Holy Supper."^ And testimony is also produced from Cyril
that Christ also dwells bodily in us in the Holy Supper by the
communication of his flesh.^
Afterwards, when those who at Augsburg delivered their Con- n
fession concerning this article seemed to be willing to approve
the Confession of our churches, the following Formula Concor-
dicej^ i. e. articles of Christian agreement between the Saxon
theologians and those of Upper Germany, was composed and
nAQ signed at Wittenberg in the year 1536, by Dr. Martin
Luther and other theologians on both sides:
" We have heard how Mr. Martin Bucer explained his own 13
opinion, and that of other preachers who came with him from
the cities, concerning the holy sacrament of the body and blood
of Christ, viz. as follows :*
" They confess, according to the words of Irenseus, that in 14
this sacrament there are two things, a heavenly and an earthly.
Therefore they hold and teach that, with the bread and wine,
the body and blood of Christ are truly and essentially present,
offered and received. And although they believe in no trans-
substantiation, i. e. an essential transformation of the bread and
wine into the body and blood of Christ, and also do not hold
that the body and blood of Christ are included locally, L e.
with respect to space, in the bread, or are otherwise perma-
nently united therewith apart from the use of the sacrament ;
yet they concede that through the sacramental union the bread
is the body of Christ, etc. [that when the bread is offered the
body of Christ is at the same time present, and is truly ten-
dered]. For apart from use, if the bread be laid by and pre- 1 5
served in a pyx, or be carried about and exhibited in proces-
sions, as occurs in the Papacy, they do not hold that the body
of Christ is present.
" Secondly, they hold that the institution of this sacrament li
made by Christ is efficacious in Christendom [the Church], and
• Apology, X. : 54 sq. « Ibid., x. : 66,
• The Wittenberg Concordia, written by Melanchthoii,
• See Corpus Reformatorum. iii. : 75.
604 THE F0RMT3LA OF CONCORD.
that it /Iocs not depend upon the worthiness or unworthiness of
the minister who offers the sacrament or of the one who re-
ceives it. Therefore, as St. Paul says, that even the unworthy
partake of the sacrament,^ they hold that also to the unworthy
the body and blood of Christ are truly offered, and the un-
worthy truly receive them, where the institution and command
of the Lord Christ are observed. But such persons receive
them to condemnation,^ as St. Paul says ; for they abuse the
oly sacrament, because they receive it without true repentance
and without faith. For it was instituted for this purpose, viz.
that it might testify that to them the grace and benefits of
Christ are there applied, and that they are incorporated into
Christ and are washed by his blood, who there truly repent
and comfort themselves by faith in Christ."
nrft In the following year, Avhen the chief theologians of 17
the Augsburg Confession assembled from all Germany at
Smalcald, and deliberated as to what to present in the Council
concerning this doctrine of the Church, by common consent
the Smalcald Articles were composed by Dr. Luther, and were
signed by all the theologians, collectively and individually, in
which the true and proper opinion is clearly expressed in short,
plain words, which agree most accurately with the words of
Christ, and every door and mode of escape for the Sacrament-
arians was closed. For they had interpreted to their advantage 18
[perverted] the Formula of Concord, i. e. the above-mentioned
articles of union, framed the preceding year, so that it should
be understood that the body of Christ is offered with the bread
in no other way than as it is offered, together with all his
benefits, by the Word of the Gospel, and that by the sacrament- 19
al union nothing else than the spiritual presence of the Lord
Christ by faith is meant. These articles, therefore, declare:
" The bread and wine in the Holy Supper are the true body
and blood of Jesus Christ, which are tendered and received, not
only by the godly, but also by godless Christians "* [those who
lave nothing Christian except the name].
Dr. Luther has also more amply expounded and confirmed 20
this opinion from God's Word in the Large Catechism,* where
it is written :
" What is therefore the Sacrament of the Altar ? Answer :
It is the true body and blood of our Lord Jesus Christ, in and
under the bread and wine, which we Christians aie commanded
by the Word of Christ to eat and to drink." And shortly 21
after : " It is the Word, I say, which makes and distinguishes
this sacrament, so that it is not mere bread and wine, but is, and
» 1 Cor. 11 : 27. " Ibid., 11 : 29. » Smalcald Articles, Part III.. Art. vi
* Part v., 6. 8 10^14 ; 499 sqq.
PartIL the LORD'S supper 606
is pioperly called the body and blood of Christ/ Again :2a
" With this Word you can strengthen your conscience and say i
If a hundred thousand devils, together with all fanatics, raise
the objection, How can bread and wine be the body and blood
of Christ? I know that all spirits and scholars together are
not as wise as is the Divine Majesty in his little finger. For
here stands the Word of Christ : * Take, eat ; this is my body.
Drink yo all of this ; this is the new testament in my blood,'
etc. Here we abide, and would like to see those who will con-
stitute themselves his masters, and make it different from what
n^< he has spoken. It is true, indeed, that if you take away 23
the Word, or regard it without the Word, you have
nothing but mere bread and wine. But if the Word be added
thereto, as it must be, then in virtue of the same it is truly
the body and blood of Christ. For as the lips of Christ have
spoken, so it is, as he can never lie or deceive.
" Hence it is easy to reply to all manner of questions about 24
which at the present time men are anxious, as, for instance:
Whether a wicked priest can administer and distribute the sac-
rament ? and such like other points. For here conclude and
reply: Even though a knave take or distribute the sacrament,
he receives the true sacrament, L e. the true body and blood of
Christ, just as truly as he who receives or administers it in the
most worthy manner. For it is not founded upon the holiness
of men, but upon the Word of God. And as no saint upon
earth, yea, no angel in heaven, can change bread and wine into
the body and blood of Christ, so also can no one change or
alter it, even though it be abused.
" For the Word, by which it became a sacrament and was in- 25
stituted, does not become false because of the person or his un-
belief. For he does not say : If you believe or are worthy you
will receive my body and blood, but : * Take, eat and drink ;
this is my body and blood.' Likewise : ' Do this ' (viz. what
I now do, institute, give and bid you take). That is as much 26
aa to say, No matter whether you be worthy or unworthy, you
ha"? here his body and blood, by virtue of these words which
are aided to the bread and wine. This mark and observe well ;
for upon these words rest all our foundation, protection and de-
fence against all error and temptation that have ever come or
may yet come/'
ACQ Thus far the Large Catechism, in which the true pres- 27
ence of the body and blood of Christ in the Holy Supper
is established from God's Word ; and the same is understood
not only of the believing and worthy, bi t also of the unbeliev-
ing and unworthy.
But inasmuch as this highly-illumined man [Dr. Luther, the 28
hero illumined with unparalleled and most excellent gifts of
606 THE FORMULA OF CONa>RD.
the Holy Ghost] foresaw that after his death some would gas-
pect that he had receded from the above-mentioned doctrine and
other Christian articles, he has appended the following protest
to his Large Confession :
"Because I see the longer the time the greater the number :g
of sects and errors, and that there is no end to the rage and
fury of Satan, in order that henceforth during my life, and
after my death, some of them may not, in future, support
themselves by me, and in order to strengthen their error
falsely quote my writings, as the Sacramentarians and Ana-
baptists begin to do ; I will in this writing, before God and all
the world, confess my faith, point by point [concerning all the
articles of our religion]. In this I intend to abide until my 30
death, and therein (and may God help me as to this !) to depart
from this world and to appear before the judgment-seat of
Jesus Christ; and if after my death any one will say: If Dr.
Luther were now living he would teach and hold this or that
article differently, for he did not sufficiently consider it, against
this I say now as then, and then as now, that, by God^s grace,
I have most diligently considered all these articles by means
of the Scriptures [have examined them, not once, but very
often, according to the standard of Holy Scripture], and often
have gone over them, and will contend as confidently for them
as I am now contending for the Sacrament of the Altar. I am
not drunk or inconsiderate ; I know what I say ; I also am sen-
sible of the account which I will render at the coming of the
Lord Christ at the final judgment. Therefore no one should 31
interpret this as jest or mere idle talk ; to me it is serious ; for
by God's grace I know Satan in great part ; if he can pervert
or confuse God's Word, what will he not do with my words or
those of another?"
nr o After this protest. Dr. Luther, of holy memory, presents 37
among other articles this also: "In the same manner I
also speak and confess " (he says) " concerning the Sacrament of
the Altar, that there the body and blood of Christ are in truth
orally eaten and drunken in the bread and wine, even though
the priests [ministers] who administer it [the Lord's Supper],
or those who receive it, do not believe or otherwise abuse it.
For it does not depend upon the faith or unbelief of men, but
upon God's Word and ordinance, unless they first change God's
Word and ordinance and interpret it otherwise, as the enemies
of the sacrament do at the present day, who, of course, have
nothing but bread and wine ; for they also do not have the
Word and appointed ordinance of God, but have perverted
and changed it according to their own caprice."
Dr. Luther (who certainly, above others, understood the true 33
and propel meaning of the Augsburg Confession, and who con-
Part II. THE LORD'S SUPPER. 607
»iantly, e\^n to his end, remained steadfast thereto, and defended
it) shortly before his death, with great zeal, repeated in his last
Confession his faith concerning this article, where he writes
thus: "I reckon all in one mass as Sacramentarians and fa-
natics, as tliey also are who will not believe that the bread in
the liord's Supper is his true natural body, which the godless
as Judas himself received with the mouth, as well as did St.
Peter, and all [other] saints ; he who will not believe this (I
say) should let me alone, and not hope for any fellowship with
me ; there is no alternative [thus my opinion stands, which I
am not going to change]."
From these explanations, and especially from that of Dr. 34
Luther as the chief teacher of the Augsburg Confession, every
intelligent man, if he be desirous of the truth and of peace,
can undoubtedly perceive what has always been the proper
sense and understanding of the Augsburg Confession in regard
to this article.
Af^ For the reason that in addition to the expressions of 35
Christ and St. Paul (viz. that the bread in the Supper " is
the body of Christ " or " the communion of the body of Christ'^),
also the forms : " under the bread," " with the bread," " in the
bread" ["the body of Christ is present and offered"], are em-
ployed, is that hereby the Papistical transubstantiation may be
rejected, and the sacramental union of the unchanged essence
of the bread and of the body of Christ may be indicated; just 36
as the expression, " the Word was made flesh " (John 1 ; 14), is
repeated and explained by the equivalent expressions : " The
Word dwelt among us ;" (Col. 2:9): "In him dwelleth all the
fulness of the Godhead bodily;" also (Acts 10:38): "God
was with him;" also (2 Cor. 5:19): "God was in Christ,"
and the like; namely, that the divine essence is not changed
into the human nature, but the two natures unchanged are
personally united. [These phrases repeat the expression
of John above-mentioned, and declare that, by the incarna-
tion, the divine essence is not changed into the human nature,
but that the two natures without confusion are personally
united.]
And indeed many eminent ancient teachers, Justin, C/prian, 37
A-ugustine, Leo, Gelasius, Chrysostom and others, use this
simile concerning the words of Christ's testament: "This ia
my body," viz. that just as in Christ two distinct, unchanged
natures are inseparably united, so in the Holy Supper the two
substances, the natural bread and the true natural body of
Christ, are present here together upon earth in the appointed
administration of the sacrament. Although this union of the 38
body and blood of Christ with the bread and wine is not a
personal union, as that of the two natures in Christ, but a sac-
608 THE FORMULA OF CONCORD.
ramental union, as Dr. Luther and our theologians, in the
frequently-mentioned Articles of Agreement [Formula of Con-
cord] in the year 1536 and in other places, call it ; in order to
declare that although they also employ the forms, "in the
bread," "under the bread," "with the bread," yet the words
of Christ they receive properly and as they sound, and under-
stand the proposition, i, e, the words of Christ's testament :
'^ This is my body," not as a figurative, but as an unusual ex-
pression. For Justin says: "This we receive not as common 39
bread and common drink, but as Jesus Christ, our Saviour,
through the Word of God became flesh, and on account of our
salvation also had flesh and blood, so we believe that, by the
655 ^^^^ ^"^ prayer, the food blessed by him is the body
and blood of our Lord Jesus Christ." Dr. Luther also 40
in his Large and especially in his last Confession, concerning
the Lord's Supper, with great earnestness and zeal defends
the very form of expression which Christ used at the first
Supper.
For since Dr. Luther is to be regarded the most distinguished 41
teacher of the churches which confess the Augsburg Confession,
whose entire doctrine as to sum and substance was comprised
in the articles of the frequently-mentioned Augsburg Confes-
sion, and was presented to the Emperor Charles V. ; the proper
understanding and sense of the said Augsburg Confession can
and should be derived from no other source more properly and
correctly than from the doctrinal and polemical writings of
Dr. Luther.
And indeed this very opinion, just cited, is founded upon 42
the only firm, immovable and indubitable rock of truth, from
the words of institution in the holy, divine Word, and was
thus understood, taught and propagated by the holy evan-
gelists and apostles and their disciples.
For since our Lord and Saviour, Jesus Christ, concerning 43
whom, as our only Teacher, this solemn command : " Hear ye
him," has been given from heaven to all men, who is not a
mere man or angel, and also not only true, wise and mighty,
but the eternal truth and wisdom itself and Almighty God,
who knows very well what and how he should speak, and who
also can powerfully effect and execute everything that he speaks
and promises, as he says (Luke 21 : 33) : " Heaven and earth
shall pass away ; but my words shall not pass away ;" also
(Matt. 28 : 18) : " All power is given unto me in heaven and
in earth," —
Since now this true, almighty Lord, our Creator and Re- 44
deemer, Jesus Christ, after the Last Supper, when he is just
beginning his bitter suffering and death for our sins, on that
last sad time, with great consideration and solemnity, in the in-
PiATlI. THE LORD'S SUPPER. 60S
stitution of this most venerable sacrament (which was to be used
until the end of the world with great reverence and obedience
[and humility], and was to be an abiding memorial of his bitter
suffering and death and all his benefits, a sealing [and confir-
mation] of the New Testament, a consolation of all distressed
hearts and a firm bond and means of union of Christians with
nrn Christ their head and with one another), in the founding
and institution of the Holy Supper spake these words
concerning the bread which he blessed and gave [to his dis-
ciples] : " Take, eat ; this is my body, which is given for you,"
and concerning the cup or wine : " This is my blood of the
new testament, which is shed for many for the remission of
sins ;" —
We are in duty bound not to interpret and explain these 45
words of the eternal, true and almighty Son of God, our
Lord, Creator and Redeemer, Jesus Christ, as allegorical,
metaphorical, tropical expressions, as may appear to be in con-
formity with our reason, but with simple faith and due obedi-
ence to receive the words as they sound,^ in their proper and
plain sense, and allow ourselves to be diverted therefrom [from
this express testament of Christ] by no objections or human
contradictions spun from human reason, however charming
they may appear to the reason.
As when Abraham heard God's Word concerning offering 46
his son, although indeed he had cause enough for disputing as
to whether the words should be understood according to the
letter or with a moderate or mild interpretation, since they con-
flicted not only with all reason and with divine and natural
law, but also with the chief article of faith concerning the
promised Seed, Christ, who was to be born of Isaac ; and yet,
as before, when the promise of the blessed Seed from Isaac
was given him (although it appeared to his reason impossible),
he gave God the honor of truth, and most confidently con-
cluded and believed that God could do what he promised ; so
also here faith understands and believes God's Word and com-
mand plainly and simply, as they sound, according to the letter,
and resigns the entire matter to the divine omnipotence and
wisdom, which it knows has many more modes and ways to
fulfil the promise of the Seed from Isaac than man with his
blind reason can comprehend.
nr« Thus, with all humility and obedience we too should 47
simply believe the plain, firm, clear and solemn word and
command of our Creator and Redeemer, without any doubt
and disputation as to how it may agree with our reason or be
possible. For these words the Lord, who is infinite wisdom
» Cf. Epitome, vii. : 7.
77
610 THE FOEMULA OF OONOOKD.
and truth itself, has spoken, and everything which he prom-
ises he also can execute and accomplish.
Now, all the circumstances of the institution of the Holy 48
Supper testify that these words of our Lord and Saviour, Jesus
Christ, which in themselves are simple, plain, clear, firm and
indubitable, cannot and should not be understood otherwise
than in their usual, proper and common signification. For
since Christ gave this command [concerning eating his body,
etc.] at his table and at the Supper, there is indeed no doubt
that he speaks of real, natural bread and of natural wine, also
of oral eating and drinking, so that there can be no metaphor,
i. e. an alteration of meaning, in the word " bread,'' as though
the body of Christ were a spiritual bread or a spiritual food
of souls. So also Christ himself carefully shows that there is 49
no metonymy, i. e. that there is no alteration of meaning in the
same way, in the word " body," and that he does not speak
concerning a sign of his body, or concerning a symbol or figura-
tive body, or concerning the virtue of his body and the benefits
which he has earned by the sacrifice of his body [for us], but
of his true, essential body, which he delivered for us to death,
and of his true, essential blood, which he shed for us on the
tree [altar] of the cross, for the remission of sins.
Now, indeed, there is no interpreter of the Word of Jesus 50
Christ so faithful and sure as the Lord Christ himself, who
understands best his words and his heart and opinion, and who
is the wisest and most knowing in expounding them; who
here, as in the making of his last will and testament and of
his ever-abiding covenant and union, as elsewhere in [present-
ing and confirming] all articles of faith, and in the institution
of all other signs of the covenant and of grace or sacraments,
as [for example] circumcision, the various offerings in the Old
Testament and holy baptism, has employed not allegorical, but
entirely proper, simple, indubitable and clear words; and in 51
)rder that no misunderstanding could occur with the words :
given for you," "shed for you," he has made a clear expla-
gKg nation. He also allowed his disciples to rest in the simple,
proper sense, and commanded them that they should
teach all nations to observe what he had commanded them,
the apostles.
Therefore, also, all three evangelists (Matt. 26 : 26 ; Mark 53
14 : 22; Luke 22 : 19) and St. Paul, who received it [the in-
stitution of the Lord's Supper] after the ascension of Christ
[from Christ himself], (1 Cor. 11 : 24), unanimously and with
one and the same words and syllables, concerning the conse-
crated and distributed bread repeat these distinct, clear, firm
and true words of Christ : " This is my body," altogether in
one way, without any explanation [trope, figure] and variation.
Part II. THE LOKiyS SUPPER. 611
Therefore there is no doubt that also concerning the other part 53
of the sacrament these words of Luke and Paul : " This cup
Is the new testament in my blood /^ can have no other meaning
than that which St. Matthew and St. Mark give : '' This " (name-
ly, that which you orally drink out of the cup) " is my blood of
the new testament/' whereby I establish, seal and confirm
with you men my testament and the new" covenant, viz. the
forgiveness of sins.
So also that repetition, confirmation and explanation of the 54
Word of Christ which St. Paul makes (1 Cor. 10 : 16), as an
especially clear testimony of the true, essential presence and
distribution of the body and blood of Christ in the Supper, is
to be considered with all diligence and solemnity [accurately],
where he writes as follows : " The cup of blessing which we
bless, is it not the communion of the blood of Christ? The
bread which we break, is it not the communion of the body of
Christ?" From this we clearly learn that not only the cup
which Christ consecrated at the first Supper, and not only the
bread which Christ broke and distributed, but also that which
we break and bless, is the communion of the body and blood
of Christ, so that all who eat this bread and drink of this cup
truly receive and are partakers of the true body and blood
of Christ. For if the body of Christ were present and par- 55
taken of, not truly and essentially, but only according to its
nrq power and efficacy, the bread would not be a communion
of the body, but must be called a communion of the Spirit,
power and benefits of Christ, as the Apology argues and con-
cludes.* And if Paul speaks only of the spiritual communion 56
of the body of Christ through faith, as the Sacraraentarians
pervert this passage, he would not say that the bread, but that
the spirit or faith, was the communion of the body of Christ.
But as he says that the bread is the communion of the body of
Christ, viz. that all who partake of the consecrated bread also
become participants of the body of Christ, he must speak in-
deed not of a spiritual, but of a sacramental or oral participa-
tion of the body of Christ, which is common to godly and
godless Christians [Christians only in name].
As also the causes and circumstances of this entire declara- 57
tion of St. Paul show that he deters and warns those who ate
of offerings to idols and had fellowship with heathen demon-
olatry, and nevertheless went also to the table of the Lord
and became partakers of the body and blood of Christ, that
they should not receive the body and blood of Christ for judg-
ment and condemnation to themselves. For since all those
who were partakers of the consecrated and broken bread in
»Art.x.:64.
612 THE FOEMULA OF CX3NC0RD.
the Supper have communion also with the body of Christ, St.
Paul cannot speak indeed of spiritual communion with Christ,
which no man can abuse, and from which also no cne should
be warned.
Therefore, also, our dear fathers and predecessors, as Luther 5^
and other pure teachers of the Augsburg Confession, explain
this expression of Paul with such words that it accords most
fully with the words of Christ when they write thus : The
bread which we break is the distributed body of Christy or the
common [communicated] body of Christ, distributed to those
who receive the broken bread.
By this simple, well-founded exposition of this glorious testi- 59
mony (1 Cor. 10) we unanimously abide, and we justly are as-
tonished that some are so bold as to venture to cite this passage,
which they themselves had previously opposed to the Sacra-
mentarians, as now a foundation for their error, that in the
Supper the l)ody of Christ is only spiritually partaken of.
[For thus they speak] : " The bread is the communion of the
«/»/% body of Christ, i. e, that by which there is fellowship with
the body of Christ (which is tlie Church), or is the means
by which we believers are united with Christ, just as the Word
of the Gospel is the means, apprehended by faith, through
which we are spiritually united to Christ and inserted into the
body of Christ, which is the Church."
For that not only the godly, pious and believing Christians, 6c
but also unworthy, godless hypocrites, as Judas and his com-
panions, who have no spiritual communion with Christ, and go
to the table of the Lord without true repentance and conver-
sion to God, also receive orally in the sacrament the true body
and [true] blood of Christ, and by their unworthy eating and
drinking grievously sin against the body and blood of Christ,
St. Paul teaches expressly. For he says (1 Cor. 11:27):
*' Whosoever shall eat this bread, and drink this cup of the
Lord, unworthily," sins not merely against the bread and wine,
not merely against the signs or symbols and representation of
the body and blood, but " shall be guilty of the body and blood
of the liord," which, present there [in the Holy Supper], he
dishonors, abuses and disgraces, as the Jews who in very deer
violated the body of Christ and killed him ; just as the anciei
Christian Fathers and church-teachers unanimously have un-
derstood and explained this passage.
There is, therefore, a twofold eating of the flesh of Christ, 61
one " spiritual," of which Christ especially treats (John 6 : 54),
which occurs in no other way than with the Spirit and faith, in
the preaching and consideration of the Gospel, as well as in
the Lord's Supper, and by itself is useful and salutary, and
necessary at all times for salvation to all Christians ; withoTit
PabtII. the LORD'S SUPPER 615
which spiritual participation also the sacramental or oral eating
in the Sapper is not only not salutary, but even injurious and a
cause of condemnation.
oni But this spiritual eating is nothing else than faithj name- 6j
ly, to hearken to God's Word (wherein Christ, true God
and man, is piesented, together with all his benefits which he
has purchased for us by his flesh given for us to death, and by
his blood shed for us, namely, -God's grace, the forgiveness of
sins, righteousness and eternal life), to receive it with faith and
appropriate it to ourselves, and in the consolation that we have
a gracious God, and eternal salvation on account of the Lord
Jesus Christ, with sure confidence and trust, to firmly rely
and abide in all troubles and temptations. [He who hears
these things related from the Word of God, and in faith re-
ceives and applies them to himself, and relies entirely upon
this consolation (that we have God reconciled and life eternal
on account of the Mediator, Jesus Christ), — he, I say, who with
true confidence rests in the Word of the Gospel in all troubles
and temptations, spiritually eats the body of Christ and drinks
his blood.]
The other eating of the body of Christ is oral or sacra- Sj
mental, where, in the Holy Supper, the true, essential body and
blood of Christ are received and partaken of by all who eat
and drink in the Supper the consecrated bread and wine — by
the believing as an infallible pledge and assurance that their
sins are surely forgiven them, and Christ dwells and is effica-
cious in them, but by the unbelieving for their judgment and
condemnation. This the words of the institution by Christ 64
expressly teach, when at the table and during the Supper he
ofl^ers his disciples natural bread and natural wine, which he
calls his true body and true blood, and in addition says : " Eat
and drink.'' Such a command, in view of the circumstances,
cannot indeed be understood otherwise than of oral eating and
drinking, not in a gross, carnal, Capernaitic, yet in a super-
natural, incomprehensible way ; to which the other command 65
adds still another and spiritual eating, when the Lord Christ
says further: "This do in remembrance of me," where he
requires faith (which is the spiritual partaking of Christ's
body).
Therefore all the ancient Christian teachers expressly, and 66
in full accord with the entire holy Christian Church, teach,
according to these words of the institution of Christ and the
explanation of St. Paul, that the body of Christ is not only re-
ceived spiritually by faith, which occurs also Avithout the use
of the sacrament, but also orally, not only by believing and
godly, but also by unworthy, unbelieving, false and wicked
Christians. As this is too long to be narrated l>ere, we will
614 THE FORMULA OF CONCORD.
have to refer the Christian reader, for the sake of brevity, to
the more ample writings of our theologians.
nnn Hence it is manifest how unjustly and maliciously the 67
Sacramentarian fanatics^ deride the Lord Christ, St. Paul
and the entire Church in calling this oral partaking, and that
of the unworthy, duos pilos caudce equince d commentum, cujus
vd ipsum Satanam pudeat, as also the doctrine concerning the
majesty of Christ, excrementum SatancSj quo diabolus sibi ipd d
hominibus illudat, i. e. they speak so dreadfully thereof that a
godly Christian man should be ashamed to translate it.
But it must also be carefully stated who are the unworthy 68
guests of this Supper — namely, those who go to this sacrament
without true repentance and sorrow for their sins, and without
true faith and the good intention to improve their lives, and
by their unworthy eating of the body of Christ incur temporal
and eternal punishments and are guilty of the body and blood
of Christ.
For Christians of weak faith, diffident and troubled, who, 69
because of the greatness and number of their sins, are terrified,
and think that, in this their great impurity, they are not w^orthy
of this precious treasure and the benefits of Christ, and who
feel and lament their weakness of faith, and from their hearts
desire that they may serve God with stronger, more joyful
faith and pure obedience, are the truly worthy guests for
whom this highly venerable sacrament [and sacred feast] has
been especially instituted and appointed ; as Christ says (Matt. 70
11:28): "Come unto me, all ye that labor and are heavy
laden, and I will give you rest." Also (Matt. 9:12): " They
that be whole need not a physician, but they that be sick."
Also (2 Cor. 12:9): " God's strength is made perfect in weak-
ness." Also (Rom. 14:1): "Him that is weak in the faith
receive ye " (v. 3), " for God hath received him." " For who-
soever belie veth in the Son of God," be it with a strong or
with a weak faith, "has eternal life" (John 3 : 15 sq.).
And the worthiness does not depend upon great or small 71
weakness or strength of faith, but upon the merit of Christ,
which the distressed father of little faith (Mark 9 : 24) en-
joyed as w^ell as Abraham, Paul and others, who had a joyful
and strong faith.
«nq Thus far we have spoken of the true presence and two- 72
fold participation of the body and blood of Christ, which
occurs either by faith spiritually or also orally, both by w^orthy
and unworthy [which latter is common to worthy and un-
worthy].
Since also concerning the consecration and the common rule, 73
* Theodore Beza and others.
Part II. THE LOKD'S SUPPER. 616
that " nothing is a sacrament without the appointed use" [or
divinely-instituted act], a misunderstanding and dissension has
occurred between some teachers of the Augsburg Confession, we
liave also, concerning this matter, made a fraternal and unani-
mous declaration to one another to the following purport, viz.
that not the word or work of any man produces the true pres- n
ence of the body and blood of Christ in the Supper, whether it
be the merit or declaration of the minister, or the eating and
drinking or faith of the communicants ; but all this should be
ascribed alone to the power of Almighty God and the institu-
tion and ordination of our Lord Jesus Christ. [But all that
which we have present in the Supper of Christ is to be ascribed
absolutely and altogether to the power and Word of Almighty
God and the institution, etc.]
For the true and almighty words of Jesus Christ, which he 75
spake at the first institution, were efficacious not only at the first
Supper, but they endure, have authority, operate and are still
efficacious [their force, power and efficacy endure and avail even
to the present] ; so that in all places where the Supper is cele-
brated according to the institution of Christ, and his words are
used, from the power and efficacy of the words which Christ
spake at the first Supper the body and blood of Christ are truly
present, distributed and received. For where his institution is
observed and his words concerning the bread and cup [wine]
are spoken, and the consecrated bread and cup [wine] are dis-
tributed, Christ himself, through the spoken words, is still effi-
cacious by virtue of the first institution, through his Word which
he wishes to be there repeated. As Chrysostom says in his ser- 76
mon concerning the passion: "Christ himself prepares this
table and blesses it ; for no man makes the bread and wine set
before us the body and blood of Christ, but Christ himself who
nnA was crucified for us. The words are spoken by the mouth
of the priest, but, by God's power and grace, the elements
presented are consecrated in the Supper by the Word, where he
speaks: 'This is my body.' And just as the declaration (Gen.
1 :28): 'Be fruitful, and multiply, and replenish the earth,'
was spoken only once, but is ever efficacious in nature, so that
it is fruitful and multiplies ; so also this declaration [This is
my body; this is my blood] was once spoken, but even to this
day and to his advent it is efficacious, and works so that in the
Supper of the churches his true body and blood are present."
Luther also [writes concerning this very subject in the same 7-7
manner], (vol. vi., Jena Ed., j). 99) : " This his command and in-
stitution are able and effect it that we administer and receive
not mere bread and wine, but his body and blood, as his words
run : ' This is my body,' etc. ; ' This is my blood,' etc. ^ It is
not our wo 'k or declaration, but the command and ordination
616 THE FOKMULa uF CONCOKD.
of Christ, that makes the bread the body, and the; wine the
blood, from the beginning of the first Supper even to the end
of the world, and that through our service and office they are
daily distributed."
Als: (vol. iii., Jena, p. 446) : " Thus here also, even though I j8
should pronounce over all bread the words : 'This is Christ's
body/ it would of course not follow thence, but if we say, ac-
cording to his institution and command, in the administration
of the Holy Supper : ' This is my body,' it is his body, not on
account of our declaration or demonstration [because these words
when uttered have this efficacy], but because of his command —
that he has commanded us thus to speak and to do, and has
united his command and act with our declaration."
And indeed, in the administration of the Holy Supper the 79
words of institution should be publicly [before the church]
spoken or sung, distinctly and clearly, and should in no way be
omitted [and this for very many and the most important rea-
sons. First,] in order that obedience may be rendered to the 80
command of Christ: "This do" [that therefore should not be
omitted which Christ himself did in the Holy Supper], and 8»
[Secondly] that the faith of the hearers concerning the nature
and fruit of this sacrament (concerning the presence of the
gnr body and blood of Christ, concerning the forgiveness of
sins and all benefits which have been purchased by the
death and shedding of blood of Christ, and are bestowed upon
us in Christ's testament) may be excited, strengthened and con-
firmed by Christ's Word, and [besides that the elements of bread 82
and wine may be consecrated or blessed for this holy use], in order
that the body and blood of Christ may therewith be administered
to be eaten and to be drunk [that with them the body of Christ
may be offered us to be eaten and his blood to be drunk], as Paul
declares (1 Cor. 10 : 16) : " The cup of blessing which we bless,"
which indeed occurs in no other way than through the repetition
and iccitation of the words of institution.
Nevertheless, this blessing, or the narration of the words of 83
institution of Christ, does not alone make a sacrament if the
entire action of the Supper, as it was instituted by Christ, be
not observed, as [for example] when the consecrated bread ia
not distributed, received and partaken of, but is enclosed, sacri-
ficed or carried about. But the command of Christ, " This do," 8/
which embraces the entire action or transaction in this sacra-
ment, viz. that in an assembly of Christians bread and wine
are taken, consecrated, distributed, received, i. e. eaten and
drunk, and the Lord's death is thereby shown forth, should be
observed unseparated and inviolate, as also St. Paul presents
before our eyes the entire action of the breaking of bread or
of disti-ibution and reception (1 Cor. 10 : 16).
Part 11. THE LORD'S SUPPER 617
[I^et us now come also to the second point, of which mention 85
^vas made a little before.] To preserve the true Christian doc-
trine concerning the Holy Supper, and to avoid and obliterate
various idolatrous abuses and perversions of this testament, the
following useful rule and standard has been derived from the
words of institution : " Nothing has the nature of a sacrament
apart from the use instituted by Christ,'' or "apart from the
action divinely instituted." That is : " If the institution of
Christ be not observed as he appointed it, there is no sacra-
ment." This is by no means to be rejected, but with profit can
and should be urged and maintained in the churches of God.
And the use or action here is not chiefly the faith, also not only 86
the oral participation, but the entire, external, visible action of
the Lord's Supper instituted by Christ. [To this indeed is re-
quired], the GonscGi^ation, or words of institution, and the dis-
tribution and reception, or oral partaking [manducation] of the
consecrated bread and wine, likewise the partaking of the
body and blood of Christ. And apart from this use, when, 87
nnn iu thc Paplstic niass, the bread is not distributed, but
offered up or enclosed and borne about, and presented
for adoration, it is to be regarded as no sacrament; just as the
water of baptism, if used to consecrate bells or to cure leprosy,
or otherwise presented for worship, would be no sacrament or
baptism. For from the beginning [of the reviving Gospel]
this rule has been opposed to these Papistic abuses, and is ex-
plained by Dr. Luther himself (vol. iv., Jena Edition).
But we must besides observe also this, viz. that the Sacra- 88
mentarians artfully and wickedly pervert this useful and ne-
cessary rule, in order to deny the true, essential presence and
oral partaking of the body of Christ, which occurs here upon
earth alike by the worthy and the unworthy ; and who inter-
pret it as referring to the use by faith, i, e. the spiritual and
inner use of faith, as though with the unworthy there were no
sa(Tament, and the partaking of the body occurred only spir-
itually through faith, or as though faith made the body of
Christ present in the Holy Supper, and therefore unworthy,
unbelieving hypocrites do not actually receive the body of
Christ.^
Now, it is not our faith that makes the sacrament, but only 89
the true word and institution of our Almighty God and Saviour,
Jesus Christ, which always is and remains efficacious in the
Christian Church, and neither by the worthiness or unworthi-
ness of the minister nor the unbelief of the one who receives it
is as anything invalidated or rendered inefficacious. Just as
the Gospel, even though godless hearers do not believe it, yet
* Cf. Epitome, vii. : 35, 37.
78
618 THE FORMULA OF CONCORD.
is and remains none the less the true Gospel, but does not work
in the unbelieving to salvation ; so, whether those who receive
the sacrament believe or do not believe, Christ remains none
the less true in his words when he says : " Take, eat : this is
my body," and effects this [his presence] not by our faith, but
by his omnipotence.
But it is a pernicious, shameless error that some from cun- pr
ning perversion of this familiar rule ascribe more to our faith,
which [in their opinion] alone renders present and partakes of
the body of Christ, than to the omnipotence of our Lord and
Saviour, Jesus Christ.
Concerning what pertains to the various imaginary reasons 91
gn« and futile counter-arguments of the Sacramentarians with
respect to the essential and natural attributes of a human
body, the ascension of Christ, his departure from this world,
etc., inasmuch as these have one and all been considered thor-
oughly and in detail, from God's Word, by Dr. Luther in his
controversial writings : " Against the Heavenly Prophets," ^
" That these words, * This is my body,' still stand firm ;" ^ like-
wise in his " Large " ^ and his " Small Confession concerning
the Holy Supper,"^ [published some years afterwards], and
other of his writings, and inasmuch as since his death nothing
new has been advanced by the factious spirits, for the sake of
brevity we will refer and appeal thereto.
For that we neither will, nor can, nor should allow ourselves 92
to be led away by thoughts of human wisdom, whatever au-
thority or outward appearance they may have, from the simple,
distinct and clear sense of the Word and testament of Christ
to a strange opinion, other than the words sound, but that, in
accordance with what is above stated, we understand and be-
lieve them simply ; our reasons upon which we rest in this 93
matter, ever since the controversy concerning this article arose,
are those which Dr. Luther himself,* in the very beginning,
presented against the Sacramentarians in the following words:
" The reasons upon which I rest in this matter are the fol-
lowing :
" 1. The first is this article of our faith : Jesus Christ is es-94
sential, natural, true, perfect God and man in one person, undi-
vided and inseparable.
" 2. The second, that God's right hand is everywhere. 95
" 3. The third, that God's Word is not false and does not de- 96
ceive.
" 4. The fourth, that God has and knows of many modes of 97
being in any place, and not only the single one concerning
»A. D. 1525. '1527. »1528. * 1544.
* In his Large Confession concerning the Holy Supper.
Part II. THE LOKD'S SUPPER. 619
which fanatics talk flippantly and which philosophers call
local."
Also : " The one body of Christ [says Luther] has a t iree- 98
fold mode or three modes of being anywhere.
nnn ^^ First, thc comprehensible, bodily mode, as he went 99
about in the body upon earth, when, according to his size,
he made and occupied room [was circumscribed by fixed places].
r\h mode he can still use wlienever he will, as he did after
the resurrection, and will use at the last day, as Paul says
\1 Tim. 6 : 15): "Which in his times He shall show who is
the blessed and only Potentate, the King of kings and Lord of
lords." And to the Colossians (3 : 4) he says : " When Christ
who is our life shall appear." In this manner he is not in
God or with the Father, neither in heaven, as the wild spirits
dream ; for God is not a bodily space or place. And to this
effect are the passages of Scripture which the fanatical spirits
cite, how Christ left the world and went to the Father.
" Secondly, the incomprehensible, spiritual mode, according to loc
which he neither occupies nor makes room, but penetrates all
creatures according to his [most free] will, as, to make an im-
]jerfect comparison, my sight penetrates air, light or water, and
does not occupy or make room ; as a sound or tone penetrates
air or water or board and wall, and is in them, and also does
not occupy or make room ; likewise, as light and heat pene-
trate air, water, glass, crystal, and the like, and is in them, and
also does not make or occupy room ; and much more of the
like [many comparisons of this matter could be adduced].
This mode he used when he rose from the closed [and sealed]
sepulchre, and passed through the closed door [to his disciples],
and in the bread and wine in the Holy Supper, and, as it is
believed, when he was born of his mother [the most holy
Virgin Mary].
"Thirdly, the divine, heavenly mode, since he is one person idi
with God, according to which, of course, all creatures must be
far more penetrable and present to him than they are accord-
ing to the second mode. For if, according to that second
mode, he can be so in and with creatures that they do not feel,
touch, circumscribe or comprehend him, how much more won-
derfully is he in all creatures according to this sublime third
mode, so that they neither circumscribe nor comprehend him,
but rather that he has them present before himself, and cir-
cumscribes and comprehends them ! For you must place this
onq mode of the presence of Christ, as he is one person with
God, as far beyond creatures as God is beyond them ; and
again as deep and near to all creatures as God is in, and near
them. For he is one inseparable person with God ; where God
is there must he also be, or our faith is false. But who will say 102
620 IHE FORMULA OF CONCORD.
or think how this occurs? We know indeed that it is so^
that he is in God beyond all creatures, and is one person with
God, but how it occurs we do not know ; this [mystery] is
above nature and reason, even above the reason of all the
angels in heaven ; it is understood only by God. iJecause,
therefore, it is unknown to us, and yet is true, we should not
deny his words before we know how to prove to a certainty
that the body of Christ can by no means be where God is, and
that this mode of being [presence] is false. This the fanatics
ought to prove ; but we challenge them to do so.
'^ 'J'hat God indeed has and knows still more mode» in which 103
Christ's body is anywhere, I will not herewith deny ; but I
would indicate what awkward and stupid men our fanatics are,
that they concede to the body of Christ no more than the first,
comprehensible way ; although they cannot even prove the
same, that it conflicts with our meaning. For I in no way
will deny that the power of God is able to effect po much as
that a body should at the same time be in a number of places,
even in a bodily, comprehensible way. For who will prove
that this is impossible with God ? Who has seen an end to
his power? The fatiatics think indeed that God cannot effect
it,^ but who will believe their thoughts ? Whereby will
they confirm such thoughts?''
From these words of Dr. Luther it is also clear in what 104
sense the word spiritual is employed in our churches with ref-
erence to this matter. For to the Sacramentarians this word
{spiritual) means nothing else than the spiritual communion,
when through faith those truly believing are in the spirit in-
corporated into Christ, the Lord, and become true spiritual
members of his body.
g~Q But when this word spiritual is employed in regard to 105
this matter by Dr. Luther or us, we understand thereby
the spiritual, supernatural, heavenly mode, according to which
Christ is present in the Holy Supper, and not only works
trust and life in the believing, but also condemnation in the
unbelieving; whereby we reject the Capernaitio thoughts of
the gross [and] carnal presence which is ascribed to and forced
upon our churches, against our manifold public testimonies,
by the Sacramentarians.^ In this sense we also say [wish the
word spiritually to be understood when we say] that in the
Holy Supper the body and blood of Christ are spiritually re-
ceived, eaten and drunken ; although this participation occurs
with the mouth, yet the mode is spiritual.
Therefore our faith in this article, concerning the true pres- 106
ciice of the body and blood of Christ in the Holy Supper, is
^ * Cf. Epitome, vii. : 32, 34. « Ibid., vii. : 42
Part II. THE LORD'S SUPPER. ^2\
based upon the truth and omnipotence of the true, almlght/
God, our Lord and Saviour Jesus Clirist. These foundations
are sufficiently strong and firm to strengthen and establish
our faith in all temptations concerning this article, and to
subvert and refute all the counter-arguments and objections of
the Sacramentarians, however agreeable and plausible they
may always be to the reason ; and upon them a Christian
heart also can firmly and securely rest and rely.
Accordingly, with heart and mouth we reject and condemn lo?
as false, erroneous and misleading, all errors which are discord-
ant, contrary and opposed to the doctrines above mentioned
and founded upon God's Word, as,
1. The Papistic transubstantiation, where it is taught that lo?
the consecrated or blessed bread and wine in the Holy Supper
lose entirely their substance and essence, and are changed into
the substance of the body and blood of Christ, in such a way
that only the mere form of bread and wine is left, or the acci-
dents without the object; under which form of the bread,
which is no more bread, but according to their assertion has
lost its natural essence, the body of Christ is present, even
apart from the- administration of the Holy Supper, when the
bread is enclosed in the pyx or is presented for display and
adoration.^ For nothing can be a sacrament without God's
command and the appointed use for which it is instituted in
God's Word, as is shown above.^
«-^ 2. We likewise reject and condemn all other Papistic 109
abuses of this sacrament, as the abomination of the sacri-
fice of the mass for the living and dead.
3. Also, that contrary to the public command and institution no
of Christ, to the laity only one form of the sacrament is admin-
istered ; as the same Papistic abuses are thoroughly refuted
by means of God's Word and the testimonies of the ancient
churches, in the common confession of our churches, and the
Apology, the Smalcald Articles, and other writings of our
theologians.
But because in this document we have undertaken especially iii
to present our Confession and explanation only concerning the
true presence of the body and blood of Christ against the Sac-
ramentarians, some of whom, under the name of the Augsburg
Confession, have shamelessly insinuated themselves into our
churches f we will also present and enumerate especially here
the errors of the Sacramentarians, in order to warn our hearers
to [detect and] be on their guard against them.
Accordingly, with heart and mouth we reject and condemn iia
* Cf. Council of Trent, sess. xiii., caps. 4-6, Cans. 2, 4, 6, 7. '2 S5.
» Cf. Epitome, vii. : 1.
622 THE FORMULA OF CONCORD.
as false, erroneous and misleading all Sacraraentarian opinions
and doctrines which are discordant, contrary and opposed to the
doctrines above presented and founded upon God's Word :
1. As when they assert that the words of institution are 113
not to be understood simply in their proper signification, as
they sound, of the true, essential presence of the body and
blood of Christ in the Holy Supper, but should be wrested, by
means of tropes or figurative interpretations, to another new,
strange sense. We hereby reject all such Sacramentarian
opinions and self-contradictory notions [of which some even
conflict with each other], however various and manifold they
may be.
2. Also, that the oral participation of the body and blood 114
of Christ in the Holy Supper is denied [by the Sacrament-
arians], and it is taught, on the contrary, that the body of
Christ in the Holy Supper is partaken of only spiritually by
faith, so that in the Holy Supper our mouth receives only
bread and wine.
3. Likewise, also, when it is taught that bread and wine in 115
the Lord's Supper should be regarded as nothing more than
tokens, whereby Christians are to recognize one another ; or,
4. That they are only figures, similitudes and representa-
tions [symbols, types] of the far-absent body of Christ, in
such a manner that just as bread and wine are the outward
food of our body, so also the absent body of Christ, with its
merit, is the spiritual food of our souls.
/»«Q 5. Or that they are no more than tokens and memorials > 16
of the absent body of Christ, by which signs, as an ex-
ternal pledge, we should be assured that the faith which turns
from the Holy Supper and ascends above all heavens becomes
there as truly participant of the body and blood of Christ as
in the Supper we truly receive with the mouth the external
signs; and that thus the assurance and confirmation of our
faith occur in the Holy Supper only through the external
signs, and not through the true, present body and blood of
Christ offered to us.^
6. Or that in the Lord's Supper the power, efficacy and 117
merit of the far-absent body of Christ are distributed only to
faith, and we thus become partakers of his absent body ; and
that, in this just-mentioned way, the sacramental union is to
be understood, viz. with respect to the analogy of the sign
and that which is signified, i. e. as the bread and wine have a
resemblance to the body and blood of Christ.
7. Or that the body and blood of Christ cannot be received 118
and partaken otherwise than only spiritually by faith.
* Cf. Epitome, vii. : 30.
Part II. THE LOKD'S SUPPER. 62S
8. Likewise, when it is taught that, because of his ascension 119
into heaven with his body, Christ is so enclosed and circum-
scribed in a definite place in heaven that with the same [his
body] he cannot or will not be truly present with us in the
Holy Supper, which is celebrated according to the institution
of Christ upon earth, but that he is as remote therefrom as
heaven and earth are from one another,^ as some Sacraraent-
arians have wilfully and wickedly falsified the text (Acts 3 :
21}: "Who must occupy heaven,'' for the confirmation of
(heir error, and instead thereof have rendered it: " Who must
be received by heaven " or " in heaven," or be circumscribed
and contained, so that in his human nature he could or would
be in no way with us upon earth.^
njo 9. Likewise, that Christ has not promised the true, es- 12c
sential presence of his body and blood in his Supper, and
that he neither can nor will afford it, because the nature and
property of his assumed human nature cannot suffer or per-
mit it.
10. Likewise, when it is taught that not only the Word and 121
omnipotence of Christ, but faith, renders the body of Christ
present in the Holy Supper ; on this account the words of in-
stitution in the administration of the Holy Supper are omitted
by some. For although the Papistic consecration, in which
efficacy is ascribed to the speaking as the work of the priest,
as though it constitutes a sacrament, is justly rebuked and re-
jected, yet the words of institution can or should in no way
be omitted, as is shown in the preceding declaration.*
11. Likewise, that believers do not seek the body of Christ, 12a
according to the words of Christ's institution, with the bread
and wine of the Supper, but are sent with their faith from the
bread of the Holy Supper to heaven, the place where the
Lord Christ is with his body, that they should become par-
takers of it there.
12. We reject also the doctrine that unbelieving and impen- 123
itent, godless Christians, who only bear the name of Christ,
but do not have right, true, living and saving faith, receive
in the Lord's Supper not the body and blood of Christ, but
only bread and wine. And since there are only two kinds of
guests found at this heavenly meal, the worthy and the un-
worthy, we reject also the distinction made [by some] among
the unworthy, viz. that the godless Epicureans and deriders of
God's Word, who are in the external fellowship of the Church
in the use of the Holy Supper, do not receive the body and
blood of Christ for condemnation, but only bread and wine.
* Calvin and Beza. ' Calvin and the Wittenberg Crypto-Calvinists.
• Above, 2 79 sq.
624 THE FOKMULA OF CONCORD.
13. So too the doctrine that worthiness consists not only in 124
Irue faith, but in man's own preparation.*
14. Likewise, the doctrine that even the truly believing, 125
who have and retain a right, true, living faith, and yet are
without the above-mentioned sufficient preparation of their
own, can, just as the unworthy guests, receive this sacrament
to condemnation.
««- 15. Likewise, when it is taught that the elements or the 26
visible form of the consecrated bread and wine ought to
be adored. But no one unless he be an Arian heretic can deny
that Christ himself, true God and man, who is truly and essen-
tially present in the Supper in the true use of the same, should
be adored in spirit and in truth, as also in all other places,
especially where his congregation is assembled.
16. We reject and condemn also all presumptuous, derisive, 127
blasphemous questions and expressions which are presented
with respect to the supernatural, heavenly mysteries of this
Suj)per in a gross, carnal, Capernaitic way.
Other and additional antitheses, or rejected contrary doctrines, 128
are reproved and rejected in the preceding declaration, which,
for the sake of brevity, we will not repeat here. The con-
demnable or erroneous opinions that still remain, can be easily
understood and named from the preceding declaration ; for we
reject and condemn everything that is discordant, contrary and
opposed to the doctrine which is above mentioned and is thor-
oughly grounded in God's Word.
CHAPTER VIII.
Of the Person of Christ.
A CONTROVERSY has also occurred among the theologians of i
the Augsburg Confession concerning ihe Person of Christ, which
nevertheless did not first arise among them, but was originally
introduced by the Sacramentarians.
For since Dr. Luther, in opposition to the Sacramentarians, 2
maintained, with firm foundations from the words of institu-
tion, the true, essential presence of the body and blood of
Christ in the Holy Supper ; the objection was urged against
him by the Zwinglians that, if the body of Christ were present
at the same time in heaven and on earth in the Holy Supper,
Paballel Passages. — (Ecumenical Creeds; Ajgsburg Confession, III.;
Apology, Art. iii. ; Smalcald Articles, Part I. ; Small Catechism, Creed, Art. ii.
Large Catechism, ib., 453 sqq. ; Epitome, viii.
* Beza. Se? Mentzer's Exegesis, Aug. Conf., p. 488. See also Epitome
vii. : 38.
PABrll. THE PEKSON OF CHRIST 625
it could be no real, true human body; for of such majesty as
is peculiar to God, the body of Christ is not capable.
«-r But as Dr. Ijuther contradicted and eifectually refuted 3
this, as his doctrinal and polemical writings^ concerning
the Holy Supper show, which, as well as his doctrinal writings,
we hereby publicly confess [approve and wish it to be publicly
attested] ; some thoologians of the Augsburg Confession, since 4
his death, althougli they have not yet been willing publicly
and expressly to confess themselves with the Sacramentarians
concerning the Lord's Supper, have introduced and employed
precisely the same foundations concerning the person of Christ
whereby the Sacramentarians attempted to remove the true, es-
sential presence of the body and blood of Christ from his
Supper, viz. that nothing should be ascribed to the human na-
ture in the person of Christ which is above or contrary to its
natural, essential property ; and in regard to this have bur-
dened the doctrine of Dr. Luther, and all those who have em-
braced it as in conformity with God's Word, with the charge
of almost all the ancient monstrous heresies.^
To explain this controversy in a Christian way, in conformity 5
with God's Word, according to the guidance [analogy] of our
simple Christian faith, and by God's grace entirely settle it,
our unanimous doctrine, faith and confession are as follows :
We believe, teach and confess, although the Son of God has 6
been from eternity a particular, distinct, entire divine person,
and thus, with the Father and the Holy Ghost, true, essential,
j.\erfect God, nevertheless that, in the fulness of time, he also
assumed human nature into the unity of his person, not in such
a way that there now are two persons or two Christs, but that
Christ Jesus is now in one person, at the same time true, eternal
God, born of the Father from eternity, and a true man, born
of the blessed Virgin Mary, as it is written (Rom. 9:5):
" Of whom, as concerning the flesh, Christ came, who is over
all, God blessed for ever."
We believe, teach and confess, that now, in this one undi-7
vided person, there are two distinct natures, the divine, which
is from eternity, and the human, which in time was assumed
into the unity of the person of the Son of God ; which two
natures in the person of Christ are never either mingled or
separated from one another or changed the one into the other,
but each abides in its nature and essence in the person of
Christ to all eternity.
676 ^^ believe, teach and confess also, that, as both natures 8
mentioned abide unmingled and destroyed, each retains
* Especially " Das die Wort— nach /est stehen," A. D. 1527.
' They were called Marcionites, Samosatenians, Monothelites, etc
7tf
626 THE FORMULA OF CONCORD.
also its natural, essential properties, and for all eternit} does
not lay them aside, neither do the essential properties of the
one nature ever become the essential properties of the other
nature.
Accordingly we believe, teach and confess, that to be almighty, 9
eternal, infinite, to be of itself everywhere present at the same
time naturally, that is, according to the property of its nature
and its natural essence, and to know all things, are essential
attributes of the divine nature, which never to eternity become
essential properties of the human nature.
On the other hand, to be a corporeal creature, to be flesh and ic
blood, to be finite and circumscribed, to suffer, to die, to ascend
and descend, to move from one place to another, to suffer hun-
ger, cold, thirst, heat and the like, are properties of the human
nature, which never become properties of the divine nature.
We believe, teach and confess also, that now, since the incar- 1 1
nation, each nature in Christ does not so subsist of itself that
each is or constitutes a separate person, but that they are so
united that they constitute only one person, in which, at the
same time, both the divine and the assumed human nature are
and subsist, so that now, since the incarnation, to the entire per-
son of Christ belongs not only his divine nature, but also his
assumed human nature; and that, as without his divinity, so
also without his humanity, the person of Christ or of the in-
carnate Son of God, i. e. the Son of God who has assumed
flesh and become man, is not entire. Hence Christ is not two
distinct persons, but is only one person, notwithstanding that
two distinct natures are found in him, unconfused in their nat-
ural essence and properties.
We believe, teach and confess also, that the assumed human 12
nature in Christ not only has and retains its natural, essential
properties, but that, besides, through the personal union witli
divinity, and afterwards through glorification, it has been exv
alted to the right hand of majesty, power and might, over
g.^.^ everything that can be named, not only in this world, but
also in that which is to come (Eph. 1 : 21).*
With respect now to this majesty, to which Christ has been 13
exalted according to his humanity, he did not first receive it
when he arose from the dead and ascended into heaven, but
when, in his mother's womb, he was conceived and became man
and the divine and human natures were personally united with
one another. Nevertheless, this personal union is not to be un- .4
derstood, as some incorrectly explain it, as though the two na-
tures, the divine and the human, were united with one another,
as two boards are glued together, so that they really, i. e, in
» Cf. I 60.
PaktII. the person OF CHRIST. 627
deed and truth, have no communication whatever with one an-
other. For this was the error and heresy of Nestorius and 15
Samosatenus, who, as Suidas and Theodore, presbyter of Raithu,
testify, taught and held : duo cpuaeti; dxoti^covTJzou^ Tzpb^ kaozaz
Ttavzdnaatv, i. e. the two natures have no communication what-
ever with one another. Thereby the two natures are separated
from one another, and thus two Christs are constituted, so that
the one is Christ, and the other God the Word, who dwells in
Christ.
For thus Theodore the Presbyter wrote : " At the same time 16
in which the heretic Manes lived, one by the name of Paul,
who by birth was indeed of Samosata, but was a bishop* at An-
tioch in Syria, wickedly taught that the Lord Christ was no-
thing but a man in whom God the Word dwelt, just as in each
of the prophets ; therefore he also held that the divine and hu-
man natures are apart and separate, and that in Christ they
have no communion whatever with one another, as though the
one were Christ, and the other God the Word, who dwells in
him."
Against this condemned heresy the Christian Church has 17
always and everywhere simply believed and held that the di-
vine and human natures in the person of Christ are so united
that they have a true communion with one another ; whereby
the natures [do not meet and] are not mingled in one essence,
but, as Dr. Luther writes, in one person. Accordingly, on ac- 18
nmc, count of this personal union and communion, the ancient
teachers of the Church, before and after the Council of
Chalcedon, frequently employed the word mixture in a good
sense and with [true] discrimination. For this purpose [the
sake of confirming this matter] many testimonies of the Fa-
thers^ (if needful) could be adduced, which also are to be found
frequently in the writings of our divines, and explain the per-
sonal union and communion by the illustration of the soul and
body, and of glowing iron. For the body and soul, as also 19
fire and iron, have communion with each other, not by a phrase
or mode of speaking, or in mere words, but truly and really,
i. e. in deed and truth ; and, nevertheless, no confusion or
equalizing of the natures is thereby introduced, as when from
honey and water hydromel is made, which is no more pure
water or pure honey, but is a mixed drink. For in the union
of the divine and human natures in the person of Christ it is
far different. For it is a far different, more sublime, and [alto-
gether] ineffable communion and union between the divine and
human natures in the person of Christ, on account of which
union and communion God is man and man is God. Never-
> Latin : Antistes ; Germ. : Vorsteher, ' Of. Epitome, viii. : 9.
628
THE FOKMULA OF CONCOED.
theless, thereby neither the natures nor their properties are in>
termingled, but each nature retains its own essence and prop-
erties.
On account of this personal union (without which such a2c
true communion of the natures would not be thought of, nei-
ther could exist) not the mere human nature, whose property it
is to suffer and die, has suffered for the sins of the world, but
the Son of God himself truly suffered (nevertheless, according
to the assumed human nature), and in accordance with our sim-
ple Christia^n faith [as our Apostles' Creed testifies] truly died,
although the divine nature can neither suffer nor die. This Dr. 21
Luther has fully explained in his Large Confession concerning
the Holy Supper in opposition to the blasphemous allceosis of
Zwingli, as he taught that one nature should be taken and un-
derstood for the other, which Dr. Luther committed, as a mark
of the devil, to the abyss of hell.^
For this reason the ancient teachers of the Church combined 22
both words, xoevcovia and ivwffc^j i. e. communion and union, in
the explanation of this mystery, and have explained the one by
the other. (Irenseus, Book iv., ch. 37 ; Athanasius, in the Let-
ter to Epictetus ; Hilary, concerning the Trinity, Book 9 ; Ba-
sil and Gregory of Nyssa, in Theodoret: Damascenus, Book 3,
ch. 19.2)
679 ^". ^^^^"^^* of tJ^^s personal union and communion of 23
the divine and human natures in Christ we believe, teach
and confess also, according to our simple Christian faith, all that
is said concerning the majesty of Christ according to his hu-
manity, [by which he sits] at the right hand of the almighty
power of God, and what follows therefrom ; all of which
would not be, and could not occur, if this personal union and
communion of the natures in the person of Christ did not
exist really, i. e. in deed and truth.
On account of this personal union and communion of the 24
natures, Mary, the blessed Virgin, bore not a mere man, but
such a man as is truly the Son of the Most High God, as the
angel [Gabriel] testifies ; who showed his divine majesty even
in his mother's womb, that he was born of a virgin, with her
virginity uninjured. Therefore she is truly the mother of
God, and nevertheless truly remained a virgin.
Because of this he also wrought all his miracles, and mani- 25
fested this his divine Majesty, according to his pleasure, when
and as he willed, and therefore not only after his resurrection
and ascension, but also in his state of humiliation. For ex-
ample, at the wedding at Cana of Galilee ; also when he was
^ See below, § 38 sqq.
* For passage in full see Catalogus Testimoniorum.
Part II. THE PERSON OF CHEIST. 629
twelve years old among the learned ; also, in the garden, where
with a word he cast his enemies to the ground ; likewise in
death, where he died not merely as any other man, but in and
with his death conquered sin, death, hell, and eternal damna-
tion; which his Imman nature alone would not have been
able to do if it had not been thus personally united and did not
have communion wi^ the divine nature.
Hence also the human nature had, after the resurrection 2i
from the dead, its exaltation above all creatures in heaven and
on earth ; which is nothing else than that he entirely laid aside
the form of a servant, and nevertheless did not lay aside his
human nature, but retains it to eternity, and according to his
assumed human nature is put in the full possession and use of
noQ the divine majesty. This majesty he nevertheless had al-
ready in his conception, even in his mother's womb; but
as the apostle testifies (Phil. 2:7): "He humbled himself,"
and, as Dr. Luther explains, in the state of his humiliation he
concealed it, and did not employ it except when he wished.
But now, since not merely as any other saint he has ascend- 27
ed to heaven, but, as the apostle testifies (Eph. 4 : 10), "above
all heavens,'' and also truly fills all things, and is every-
where })resent not only as God, but also as man [has dominion
and] rules from sea to sea and to the ends of the earth ; as the
prophets predict (Ps. 8:1,6; 93 : 1 sq. ; Zach. 9 : 10) and the
apostles testify (Mark 16 : 20) that he everywhere wrought
with them and confirmed the word with signs following. Yet 28
this occurred not in an earthly way, but, as Dr. Luther ex-
plains, according to the manner of the right hand of God,
which is no fixed place in heaven, as the Sacramentarians as-
sert without any ground in the Holy Scriptures, but is nothing
else than the almighty power of God, which fills heaven and
earth, in [possession of] which Christ is placed according to his
humanity, really, i e, in deed and truth, without confusion and
equalizing of tlie two natures in their essence and essential
properties. From this communicated [divine] power, accord- 29
ing to the w^ords of his testament, he can be and is truly pres-
ent with his body and blood in the Holy Supper, to which he
directs us by his Word. This is possible to no man besides,
because no man is in such a way united with the divine nature,
and placed in this divine almighty majesty and power through
and in the personal union of the two natures in Christ, as
Jesus, the Son of Mary. For in him the divine and human 30
natures are personally united with one another, so that in Christ
" dwelleth all the fulness of the Godhead bodily'' (Col. 2 : 9),
and in this personal union have such a sublime, inner, ineffable
communion that even the angels are astonished at it, and, as
St. Peter testifies, look into these things with delight and joy
630 THE FORMULA OF CONCORD.
(1 Pet. 1 : 12) ; all of which .vill shortly be explained in order
and more fully.
From this foundation, of which mention has now been made, 31
and which the personal union declares, i. e. from the manner in
which the divine and human natures in the person of Christ
nM are united with one another, so that they have not ooly
the names in common, but have communion with one an-
ther, without any commingling or equalizing of the same in
heir essence, procteds also the doctrine concerning the Commu-
nicatio Idiomatum. i. e. concerning the true communion of the
properties of the natures, of which more will be said here-
after.
For since this is true, viz. tliat " properties do not leave their 32
subjects," i. e. that each nature retains its essential properties,
and these are not separated from one nature and transferred to
another, as water is poured from one vessel into another ; so
also no communion of properties could be or subsist if the
above-mentioned personal union or communion of the natures
in the person of Christ were not true. This, next to the ar- 33
tide of the Holy Trinity, is the greatest mystery in heaven
and on earth, as Paul says (1 Tim. 3 : 16): "Without contro-
versy, great is the mystery of godliness, that God was manifest
in the flesh." For since the apostle Peter in clear words tes- 34
tifies (2 Ep. 1 : 4) that we also in whom Christ dwells only
by grace, on account of that sublime mystery, are in Christ,
" partakers of the divine nature," what then must be the na-
ture of the communion of the divine nature, of which the apos-
tle says that " in Christ dwelt all the fulness of the Godhead
bodily," so that God and man are one person ?
But since it is highly important that this doctrine of the 35
Comnmnicatio Idiomatum^ i. e. of the communion of the prop-
erties of both natures, be treated and explained with proper
discrimination (for the propositions or assertions, L e. expres-
sions, concerning the person of Christ, and his natures and
properties, are not all of one kind and mode, and when they
are employed without proper discrimination the doctrine be-
comes erroneous and the simple reader is readily led astray),
the following statement should be carefully noted, which, for
the purpose of making it plainer and simple, may be presented
under three heads :
First, since in Christ two distinct natures exist and remain 36
unchanged and unconfused in their natural essence and prop-
erties, and moreover there is only one person of both natures,
that which is an attribute of only one nature is ascribed not to
that nature apart, as though separate, but to the entire person,
which is at the same time God and man, whether called God or
man.
PaktIL the person OF CHRIST. 631
ggo But in this genus, i. e. this mode of speaking, it does 37
not follow that what is ascribed to the person is at the
same time a property of both natures, but a discriminative
declaration is made as to what nature it is according to which
inything is ascribed to the entire person. Thus the Son of
God was " born of the seed of David according to the flesh "
(Rom. 1:3). Alco : Christ was put to death according to the
flesh, and hath suffered according to the flesh (1 Pet. 3 : 18 ;
But since, when it is said that that is ascribed to the entire 38
person which is peculiar to one nature, beneath the words se-
cret and open Sacramentarians conceal their pernicious error, by
naming indeed the entire person, but nevertheless understand-
ing thereby only the one nature, and entirely excluding the
other nature^ — as though merely the human nature had suffered
for us — inasmuch as Dr. liUther has written concerning the
alloeosis of Zwingli in his Large Confession concerning the
Holy Supper, we will here present Luther's own words, in
order that the Church of God may be guarded in the best way
against this error. His words are as follows:
" Zwingli calls that an allceosis when anything is ascribed to 39
the divinity of Christ which nevertheless belongs to the hu-
manity or the reverse. As Luke 24 : .26 : ' Ought not Christ
to have suffered these things, and to enter into his glory?'
Here Zwingli triflingly declares that [the word] Christ is un-
derstood with respect to the human nature. Beware, beware, 1 40
say, of the alloeosis ; for it is a mask of the devil, as it at last
forms such a Christ after which I certainly would not be a
Christian. For its design is that henceforth Christ should be
no more, and do no more with his sufferings and life, than an-
other mere saint. For if I believe [permit myself to be per-
suaded] that only the human nature has suffered for me, Christ
is to me a Saviour of little worth, since he indeed himself stands
in need of a Saviour. In a word, what the devil seeks by the
alloeosis is inexpressible."
And shortly afterwards: "If the old sorceress. Dame Eea-41
son, the grandmother of the alloeosis, should say, Yea, divinity
can neither suffer nor die ; you should reply. That is true ; yet,
because in Christ divinity and humanity are one person, Scrip-
ggo ture, on account of this personal union, ascribes also to
divinity everything that occurs to the humanity, and the
reverse. And thus, indeed, it is in truth. For this must cer-4;
tainly be said [acknowledged], viz. the person (he refers to
Christ) suffers and dies. Now the person is true God ; there-
fore, it is rightly said : The Son of God suffers. For although
» Cf. Sol. Dec, vii. : 4.
632 THE FORMULA OF CONCORD.
the one part (so to say), viz. the divinity, does not suffer, } Gt
the person, which is God, suffers in the other part, viz. in his
humanity; for in truth God's Son has been crucified for us,
t. e. the person which is God. For the person, the person. I
say, was crucified according to the humanity."
And again shortly afterwards: "If the allceosis exist, as 43
Zwingli proposes, it will be necessary for Christ to have two
persons, one divine and one human, because Zwingli applies
the passages concerning suffering, alone to the human nature,
and of course diverts them from the divinity. For if the
works be parted and disunited, the person must also be divided,
since all the works or sufferings, are ascribed not to the natures,
but to the person. For it is the person that does and suffers
everything, one thing according to one nature, and another ac-
cording to the other nature, all of which the learned know well.
Therefore we consider our Lord Christ as God and man in one
person, so that we neither confound the natures nor divide the
person."
Dr. Luther says also in his book, " Of the Councils and the 44
Church :" " We Christians must know that if God were not
in the [one] balance, and gave it weight, we would sink to the
ground with our scale of the balance. By this I mean : If it
were not said [if these things were not true], ' God has died
for us,' but only a man, we are lost. But if the death of God,
and that God died, lie in the scale of the balance, he sinks
down, and we rise up as a light, empty scale. But he also can
indeed rise again or spring from the scale ; yet he could not
have descended into the scale unless he had first become a man
like us, so that it could be said : * God died,' * God's passion,'
' God's blood,' ' God's death.' For in his nature God cannot die ;
but now God and man are united in one person, so that the ex-
RQA pi'ession * God's death ' is correct, when the man dies who
is one thing or one person with God." Thus far Luther.
Hence it is manifest that it is incorrect to say or write* that 45
the above-mentioned expressions (" God suffered," " God died ")
are only verbal assertions, that is, mere words, and that it is not
so in fact. For our simple Christian faith proves that the Son
of God, who became man, suffered for us, died for us, and re-
deemed us with his blood.
Secondly, as to the execution of the office of Christ, the per- 46
son does not act and work in, with, through, or according to
only one nature, but in, according to, with and through both
natures, or, as the Council of Chalcedon declares, one nature
operates, ^vith the communion of the other, in that which is a
property of either. Therefore Christ is our Mediator, Re- 47
» Cf. Epitome, viii. : 26.
PabtIL the person OF CHRIST. 633
deemer, King, High Priest, Head, Shepherd, etc., not only ac-
cording to one nature, whether it be the divine or the human,
but according to both natures, as this doctrine is in other places
more fully treated.^
Thirdly, but it is still a much different thing when the sub- 43
ject of the question, or declaration, or discussion concerning
this is, whether then the natures in the personal union in
Christ have nothing else or nothing more than only their
natural, essential properties; for that they have and retain
these, is mentioned above.^
Therefore, as to the divine nature in Christ, since in God dq
there is no change (James 1 : 17) by the incarnation, his divine
nature, in its essence and properties, is not abated or advanced ;
is thereby, in or by itself, neither diminished nor increased.
But as to the assumed human nature in the person of Christ, 50
there have indeed been some who have wished to contend that
this also, in the personal union with divinity, has nothing more
than only the natural, essential properties according to which
it is in all things like its brethren ; and that, on this account,
nothing should or could be ascribed to the human nature in
Christ which is beyond or contrary to its natural properties,
even though the testimony of Scripture is to this effect.^ But 51
that this opinion is false and incorrect is so clear from God's
Word that even their own comrades censure and reject such
nor error. For the Holy Scriptures, and the ancient Fathers
from the Scriptures, very plainly testify that the human
nature in Clirist, inasmuch as it has been personally united with
the divine nature in Christ (because, since the form of a ser-
vant and humiliation has been laid aside, it is glorified and ex-
alted to the right hand of the majesty and power of God), has
received, over and beyond its natural, essential, permanent
properties, also special, high, great, supernatural, inscrutable,
ineffable, heavenly prerogatives and excellences in majesty,
glory, power and might above everything that can be named,
not only in this world, but also in that which is to come (Eph.
1 : 21). So that the human nature in Christ, in its measure
and mode, is employed at the same time in the execution of the
office of Christ, and has also its efficacy, i. e. power and force,
not only from, and according to, its natural, essential attributes,
or onl} so far as its ability extends, but chiefly from and ac-
cording to the majesty, glory, power and might which it has
received through tiie personal union, glorification and exalta-
* Against Osiander and Stancar. See Epitome, ill. : 1 sqq. ; Sol. Dec.
ill. : 57 sqq. ' See above, § 19.
' Mentzer in his Exegesis, Aug. Conf., p. 138, 142 sqq., has collected sucb
expressions of the Sacramentarians.
80
634 THE FOKMULA. OF CONCORD.
tion. And even now the adversaries can or dare scarcely deny ja
this, except that they dispute and contend that those are only
created gifts or finite qualities, as in the saints, with which the
human nature is endowed and furnished ; and that, according
to their [artful] thoughts or from their own [silly] argumenta-
tions or [fictitious] proofs, they wish to measure and calculate
of what the human nature in Christ, without annihilation, is
capable or incapable.
But the best, most certain and sure way in this controversy sy
is this, viz. that what Christ has received, according to his as-
sumed nature, through the personal union, glorification or ex-
altation, and of what his assumed human nature is capable be-
yond the natural properties, without annihilation, no one can
know better or more thoroughly than the Lord Christ himself;
and he has revealed in his Word as much thereof as it is need-
ful for us to know. Of this, so far as pertains to the present
matter, we have in the Scriptures clear, certain testimonies that
we should simply believe, and in no way dispute to the con-
trary, as though the human nature in Christ were not capable
of the same.
nnn Now that is iudccd correct and true which has been said 54
concerning the created gifts which have been given and
imparted to the human nature in Christ, viz. that it possesses
them in or of itself. But these do not sufficiently explain the
majesty which the Scriptures, and the ancient Fathers from
Scripture, ascribe to the assumed human nature in Christ.
For to quicken, to have all judgment and power in heaven $5
and on earth, to have all things in his hands, to have all things
in subjection beneath his feet, to cleanse from sin, etc., are not
created gifts, but divine, infinite properties, which, nevertheless,
according to the declaration of Scripture, are given and com-
municated to the man Christ (John 5 : 27 ; 6 : 39 ; Matt. 28 :
18 ; Dan. 7 ; 14 ; John 3 : 35 ; 13 : 3 ; Matt. 11 : 27 ; Eph. 1 :
22; Heb. 2:8; 1 Cor. 15:27; John 1:3).
And that this communication is to be understood, not as a 5
phrase or mode of speaking, i, e. only in words with respect to
the person, and only according to the divine nature, but accord-
ing to the assumed human nature, the three following strong,
irrefutable arguments and reasons show:
1. First, there is a unanimously-received rule of the entire 57
ancient orthodox Church that what Holy Scripture testifies
that Christ received in time he received not according to the
divine nature (according to which he has everything from
eternity), but the person has received it in time, by reason of,
and with respect to, the assumed human nature.
2. Secondly, the Scriptures testify clearly (John 5 : 21 sq. ; 58
6 : 39 sq.) that the power to quicken and to exercise judgment
Part 11. THE PERSON OF CHRIST. 636
has been given to Christ because he is the Son of man and as
he has flesh an<l blood.
3. Thirdly, the Scriptures speak not merely in general of the 59
Son of man, but also expressly indicate his assumed human
nature (1 John 1:7): '^ The blood of Jesus Christ, his Son,
cleanseth us from all sin," not only according to the merit [of
the blood of Christ] which was once attained on the cross ; but
in this place John speaks thereof, that in the work or act of
justification not only the divine nature in Christ, but also his
blood, by mode of efficacy, i. e. actually, cleanses us from all
concerning this article many other glorious testimonies of the '
ancient orthodox Church are elsewhere cited.
That Christ, therefore, according to his human nature, has 6c
received this, and that it has been given and communicated to
the assumed human nature in Christ, we should and must be-
lieve according to the Scriptures. But, as above said,^ because
the two natures in Christ are so united that they are not min-
gled with one another or changed one into the other, and each
retains its natural, essential property, so that the properties of
one nature never become properties of the other nature ; this
doctrine must also be rightly explained and be diligently pre-
served against all heresies.
While we, then, invent nothing new from ourselves, but re- 61
ceive and repeat the explanations which the ancient orthodox
Church has given hereof from the good foundation of Holy
Scripture, viz. that this divine power, light, might, majesty and
glory was not given the assumed human nature in Christ 11
such a way as the Father, from eternity, has communicated to
the Son, according to the divine nature, his essence and all
divine attributes, whence he is of one nature with the Father
and is equal to God. For Christ is only according to the di-
vine nature equal to the Father, but according to the assumed
human nature he is beneath God ; hence it is manifest that we
make no confusion, equalization or abolition of natures in
Christ. So, too, the power to quicken is not in the flesh of
Christ as in his divine nature, viz. as an essential property.
Moi'eover, this communication or impartation has not oc-62
curred through an essential or natural infusion of the proper-
ties of the divine nature into the human, as though the hu-
manity of Christ had these by itself and apart from the divine
essence, or as though the human nature in Christ had thereby
[by this communication] entirely laid aside its natural, essential
^ See above, § 31 sqq.
636 THE FC;RMULA OF CONCORD.
properties, and were now either transformed into divinity, oi
in and by itself, with such communicated properties, had be-
come equal to the same, or that now the natural, essential prop-
erties of both natures are of one kind, or indeed equal. For
««« these and similar erroneous doctrines were justly rejected
and condemned in ancient approved councils from the
foundation of Holy Scripture. " For in no way is either con-
version, confusion or equalization of the natures in Christ, or
the essential properties, to be either made or admitted."
We indeed never understand the words " read communication '' 63
or "communes really ^^ {i, e. the impartation or communion
which occurs in deed and truth) of any physical communica-
tion or essential transfusion, I. e, of any essential, natural com-
munion or eifusion, whereby the natures would be confused in
their essence, and their essential properties (as, against their own
conscience, some^ have craftily and wickedly made perversions,
in order to make the pure doctrine suspected) ; but only have
opposed them to ^^ verbal communication" i. e, the doctrine
when such persons assert that it is only a phrase and mode of
speaking, or nothing more than mere words, titles and names,
upon which they have also laid so much stress that they are
not willing to know of any other communion. Therefore, for
the true explanation of the majesty of Christ we have used
the terms, " Of the Real Communion," and wish thereby to
show that this communion has occurred in deed and truth, nev-
ertheless without any confusion of natures and their essential
properties.
Therefore we hold and teach, with the ancient orthodox 64
Church, as it explained this doctrine from the Scriptures, that
the human nature in Christ has received this majesty according
to the manner of the personal union, viz. because the entire
fulness of the divinity dwells in Christ, not as in other holy
men or angels, but bodily, as in its own body, so that with all
its majesty, power, glory and efficacy in the assumed human
nature, voluntarily when and as he [Christ] wills, it shines
forth, and in, with, and through the same manifests, exercises,
and executes its divine power, glory and efficacy, as the soul does
in the body and fire in glowing iron. For by this illustration,^
as is also mentioned above, the entire ancient Church explained
noA thi' doctrine. At the time of the humiliation this maj-6s
esty was concealed and withheld [for the greater part];
but now since the form of a servant [or exinaniiio~\ has been
laid aside, it fully, powerfully and publicly is exercised in
heaven and on earth before all saints, and in the life to come
we will also behold this his glory face to face (John 17 : 24).
* Cf. Epitome, viii. : 27. " See above, § 18-
Part II. THE PEKSON OF CHRIST. 637
Therefore in Christ there is and remains only one divine 66
omnipotence, power, majesty and glory, which is peculiar alone
to the divine nature ; but it shines, manifests and exercises it-
self fully, yet voluntarily, in, with and through the assumed,
exalted human nature in Christ. Just as in glowing iron
there are not two kinds of power to shine and burn [(as though
the fire had a peculiar, and the iron also a peculiar and separate
power of shining and burning)], but the power to shine and to
biirn is a property of the fire ; yet because the fire is united
with the iron it manifests and exercises this its power to shine
and to burn in, with and through the glowing iron, so that the
glowing iron has thence from this union the power to shine
and to burn without conversion of the essence and of the nat-
ural properties of fire and iron.
On this account we understand such testimonies of Scripture 6;
as speak of the majesty to which the human nature in Christ
is exalted, not so that the divine majesty which is peculiar to
the divine nature of the Son of God should be ascribed in the
person of the Son of man [to Christ] only according to his di-
vine nature, or that this majesty in the human nature of Christ
should be only of such a kind that his human nature should
have only the mere title and name by a phrase and mode of
speaking, ^. e, only in words, but in deed and truth should
have no communion whatever with it. For, since God is a 68
spiritual, undivided essence, and therefore is present everywhere
and in all creatures, and in whom he is (but he dwells espe-
cially in believers and saints), there he has with him his maj-
esty, it might also with truth be said that in all creatures in
whom God is, but especially in believers and saints, in whom
he dwells, all the fulness of the Godhead dwells bodily, all
treasures of wisdom and knowledge are hid, all power in
heaven and earth is given, because the Holy Ghost, who has
ggQ all power, is given them. For in this way there is no dis-69
tinction made between Christ according to his human na-
ture and other holy men, and thus Christ is deprived of his
majesty, which he has received above all creatures, as a man or
according to his human nature. For no other creature, neither 70
man nor angel, can or should say : " All power is given unto
me in heaven and in earth ;^' since although God is in the
saints with all the fulness of his Godhead, which he has every-
where with himself; yet in them he does not dwell bodily, or
with them is not personally united, as in Christ. For from
such personal union it follows that Christ says, even according
to his human nature (Matt. 28:18): "All power is given
unto me in heaven and in earth." Also (John 13 : 3) : "Jesus
knowing that the Father had given all things into his hands."
Also (Col. 2:9): "In hiro .Iwelleth all the fulness of the God-
638 THE FOKMULA OF CONCORD.
head bodily." Also: "Thou crownedst him with glory and
honor, and didst set him over the works of thy hands ; thou
hast put all things in subjection under his feet. For in that
he put all in subjection under him, he left nothing that is not
put under him " (Heb. 2 : 7 sq. ; Ps. 8 : 6). " He is excepted
which did put all things under him " (1 Cor. 15 : 27). ^
Moreover we believe, teach and confess that there is in no 71
way such an infusion of the majesty of God, and of all his
properties, into the human nature of Christ, whereby the divine
nature is weakened [anything of the divine nature departs], or
anything of its own is surrendered to another, that [in this
manner] it does not retain for itself, or that the human nature
has received in its substance and essence, equal majesty separate
jr diverse from the nature and essence of the Son of God, as
when water, wine or oil is poured from one vessel into another.
For the human nature, as also no other creature, either in heav-
en or on earth, is capable of the omnipotence of God in such a
manner that it would be in itself an almighty essence, or have
in and by itself almighty properties ; for thereby the human
nature in Christ would be denied, and would be entirely con-
verted into divinity, which is contrary to our Christian faith,
as also to the doctrine of all the apostles and prophets.
But we believe, teach and confess that God the Father has 72
80 given his Spirit to Christ his beloved Son, according to the '
assumed humanity (for on this account he is called also Messias^
nqi i. e. the Anointed), that he has received the gifts of the
Spirit, not, as other saints, in measure. For upon Christ
the Lord, according to his assumed human nature (since accord-
ing to his divinity he is of one essence with the Holy Ghost),
there rests " the Spirit of wisdom and understanding, the Spirit
of counsel and might, the Spirit of knowledge and of the fear
of the Lord " (Col. 2:3; Isa. 11 : 2 ; .61 : 1). This occurs not 73
in such a way that, on this account, as a man he knew and had
ability only with regard to some things, as other saints know
and are able by the grace of God, which works in them only
created gifts. But since Christ, according to his divinity, is the
second person in the Holy Trinity, and from him, as also from
the Father, the Holy Ghost proceeds, and is and remains his
Spirit and that of the Father for all eternity, not separated
from the Son of God ; the entire fulness of the Spirit (as tJ)p
Fathers say) has been communicated by the personal union to
Christ according to the flesh, which is personally united with
the Son of God. This voluntarily manifests and exercises it- 74
self, with all its power therein, therewith and thereby [in, with
and through the human nature of Christ], not so that he [Christ
according to his human nature] not only knows some things
and is ignorant of others, has ability with respect to some and
Part II. THE PERSON OF CHRIST. 639
is without ability with respect to others, but [according to tht
assumed human nature] knows and has ability with respect to
all things. For upon him the Father poured without measure
the Spirit of wisdom and power, so that, as man in deed and
truth, he has received through this personal union all know-
ledge and all power. And thus all the treasures of wisdom are
hidden in him, thus all power is given to him, and he is seated
at the right hand of the majesty and power of God. From 7$
history it is also manifest that at the time of the Emperor
Valens there was among the Arians a peculiar sect which was
called the Agnoetse, because they imagined that the Son, the
Word of the Father, knew indeed all things, but that his as-
mmed human nature is ignorant of many things ; against whom
Ijrregory the Great also wrote.
On account of this personal union, and the communion fol- 76
lowing therefrom, which the divine and human natures have
with one another in deed and truth in the person of Christ,
there is ascribed to Christ, according to the flesh, that which
his flesh, according to its nature and essence, cannot be of it-
self, and, apart from this union, cannot have, viz. that his flesh
nqn is a true quickening food, and his blood a true quicken-
ing blood ; as the two hundred Fathers of the Council
of Ephesus ^ have testified, that " the flesh of Christ is quicken-
ing or a quickener." Hence also this man only, and no man
besides, either in heaven or on earth, can say with truth (Matt.
18 : 20) : *' Where two or three are gathered together in my
name, there am I in the midst of them.'' Also (Matt. 28 :
20) : " Lo, I am with you alway, even unto the end of the
world."
These testimonies we also do not understand, as though with 77
us in the Christian Church and congregation only the divinity
of Christ were present, and such presence in no way whatever
pertained to Christ according to his humanity ; for in like man-
ner Peter, Paul and all the saints in heaven would also be
with us on earth, since divinity, which is everywhere present,
dwells in them. This the Holy Scriptures testify only of Christ,
and of no other man besides. But we hold that by these words 78
[the passages of Scripture above] the majesty of the man
Christ is declared, which Christ has received, according to his
humanity, at the right hand of the majesty and power of God,
viz. that he also, according to his assumed human nature and
with the same, can be and is present where he will, and es-
pecially that in his Church and congregation on earth, as Me-
diator, Head, King and High Priest, he is not half present or
there is only the half [one part of him] present, but the entire
* C£ above, 'i 6&.
640 THE FOKMULA OF CONCORD.
person of Christ is present, to which two natures belong, the
divine and the human ; not only according to his divinity, but
also according to and with his assumed human nature, by which
he LS our brother and we are flesh of his flesh and bone of his
bone. For the certain assurance and confirmation of this he 79
has instituted his Holy Supper, that also according to our na-
ture, by which he has flesh and blood, he will be with us, and
in us dwell, work and be efficacious.
Upon this firm foundation Dr. Luther, of holy memory, 80
has also written [faithfully and clearly] concerning the majesty
of Christ according to his human nature.
In the Large Confession concerning the Lord's Supper he 81
writes thus concerning the person of Christ : " Since Christ is
such a man as is supernaturally one person with God, and apart
«qo from this man there is no God, it must follow that also,
according to the third supernatural mode, he is and can be
everywhere that God is, and all things are entirely full of
Christ, even according to humanity, not according to the first
corporeal, comprehensible mode, but according to the super-
natural, divine mode."^
"For here you must stand [confess] and say: * Wherever 82
Christ is according to the divinity, there he is a natural, divine
person, and he is also there naturally and personally, as his con-
ception in his mother's womb well shows. For if he were
God's Son, he must naturally and personally be in his mother's
womb and become man. But if, wherever he is, he is naturally
and personally, he must also be in the same place as man. For
there are not [in Christ] two separate persons, but only one
person. Wherever it is, there the person is only one and un-
divided ; and wherever you can say : ' Here is God,' there you
must also say : ' Therefore Christ the man is also there.' And
if you would show a place where God w^ould be, and not the
man, the person would be already divided, because I could then
say with truth : ' Here is God who is not man, and who never
as yet has become man.'
" Far be it from me that I should acknowledge or worship 83
such a God. For it would follow hence that space and place
separated the two natures from one another, and divided the
person, which, nevertheless, death and all devils could not di-
vide or rend from one another. And there would remain to 84
me a poor sort of Christ [a Christ of how much value, pray?],
who would be no more than a divine and human person at the
same time in only one place, and in all other places he must be
only a mere separate God and divine person without humanity.
No, friend, wherever you place God for me, there you must also
* Of. above, vii. : 99 sq.
Part II. THE PERSON OF CHRIST. 641
place with him for me humanity ; they do not allow themselves
to be separated or divided from one another. They became one
person, which [as Son of God] does not separate from itself
[the assumed humanity]."
In the little book concerning the Last Words of David, 85
which Dr. Luther wrote shortly before his death, he says as fol-
694 ^^^^ ' "According to the other, the temporal, human birth,
the eternal power of God has also been given him, yet in
time, and not from eternity. For the humanity of Christ has
not been from eternity, as the divinity ; but as we reckon and
write Jesus, the Son of Mary, is this year 1543 years old. But
from the instant when divinity and humanity were united in
one person, the man, the Son of Mary, is and is called almighty,
eternal God, has eternal might, and has created and sustains, by
the communicatio idiomatum, all things, because he is one per-
son with divinity, and is also true God. Of this he speaks
(Matt. 11 : 27): * All things are delivered unto me of my Fa-
ther ;' and Matt. 28 : 18 : * All power is given unto me in
heaven and in earth.' To what me ? To me, Jesus of Naz-
areth, the Son of Mary, and born man. From eternity I had
it of the Father, before I became man. But when I became
man I received it in time, according to humanity, and kept it
concealed until my resurrection and ascension ; then it was to
be manifested and declared, as St. Paul says (Rom. 1:4): 'He
is declared and proved to be a Son of God with power.' John
(17: 10) calls it 'glorified.'''
Similar testimonies are found in Dr. Luther's writings, but 86
especially in the book : " That these Words still stand Firm,"
and in the " Large Confession concerning the Holy Supper ;" to
which writings, as well-grounded explanations of the majesty
of Christ at the right hand of God, and of his testament, we
refer, for the sake of brevity, in this article, as well as in the
Holy Supper, as has been heretofore mentioned.
Therefore we regard it a pernicious error when to Christ, 87
according to his humanity, such majesty is denied. For there-
by there is reraoved from Christians the very great consolation
which they have from the presence and dwelling with them of
their Head, King and High Priest, who has promised them
that not only nis mere divinity should be with them, which to
us poor sinners is as a consuming fire to dry stubble, but that
very man who has spoken with us, who has experienced all
troubles in his assumed human nature, who can therefore have
ggr with us, as with men and brethren, sympathy/ will be
with us in all our troubles also according to the nature
in which he is our brother and we are flesh of his flesh.
» Heb. 4 : 15
81
642 THE FOEMULA OF CONCOKD.
Therefore we unanimously reject and condemn, with mouth 88
and heart, all errors not in accordance with the doctrine pre-
sented, as contrary to the Prophetic and Apostolic Scriptures,
the pure [received and approved] symbols, and our Christian
Augsburg Confession :
1. As when it is believed or taught by any one that, on ac-89
count of the personal union, the human nature is mingled with
the divine or is changed into it.
2. Also, that the human nature in Christ, in the same mode 9
as the divinity, is everywhere present, as an infinite essence,
from essential power, likewise from a property of its nature.*
3. Also, that the human nature in Christ has become equal 91
to and like the divine nature in its substance and essence or in
its essential properties.
4. Also, that the humanity of Christ is locally extended in 92
all places of heaven and earth ; which should no't be ascribed
even to the divinity.^ But that Christ, by his divine omnip-
otence, can be present with his body, which he has placed at
the right hand of the majesty and power of God, wherever he
will ; especially where, as in the Holy Supper, he has, in his
Word, promised this his presence, this his omnipotence and
wisdom can well accomplish without change or abolition of his
true human nature.
6. Also, that merely the human nature of Christ has suffered 93
for us and redeemed us, with which the Son of God had no
communion whatever in suffering.^
6. Also, that Christ is present with us on earth, only accord- 94
ing to his divinity, in the preached Word and right use of the
sacraments ; and this presence of Christ does not in any way
pertain to his assumed human nature.*
696 '^* Also, that the assumed human nature in Christ has 95
in deed and truth no communion whatever with the di-
vine power, might, wisdom, majesty and glory, but has in com-
mon only the mere title and name.^
These errors, and all that are contrary and opposed to the 96
[godly and pure] doctrine presented above, we reject and con-
demn, as contrary to the pure Word of God, the Scripturts of
the holy prophets and apostles, and our Christian faith and con-
fession. And we admonish all Christians, since in the Holy
Scriptures Christ is called a mystery,* upon which all hereti<»
dash their heada^ not in a presumptuous manner to indulge in
subtile inquiries with their reason concerning such mysteries,
but with the venerated apostles simply to believe, to close the
^ Of. Epitome, viii. : 27. ; xii. : 21. » Cf. Epitome, viii. : 29.
' See above, § 40, Epitome, viii. : 31. * Cf. Epitome, viii. ; 32
* Ibid., viii. : 24. 26. • l Tim. 3 : 16.
paktii. ecclesiastical cekemonies. 643
eyes of their reason, and bring into captivity their understand-
ing to the obedience of Christ (2 Cor. 10:5), and thence con-
sole themselves [seek most delightful and sure consolation];
and thus rejoice without ceasing that our flesh and blood are
placed so high at the right hand of the majesty and almighty .
power of God. Thus will we assuredly find constant consola-r . i
tion in every adversity, and remain well guarded from pert- a; ;
nicious error. , . !■
L
CHAPTER IX .Z'S-^^-t'^:lL.
Of the Descent of Christ to Hell.
And because, even in the ancient Christian teachers of thei
Church, as well as in some among us, dissimilar explanations
of the article concerning the Descent to Hell are found, we, in
like manner, abide by the simplicity of our Christian faith
[comprised in the Creed], to which Dr. Luther in his sermpA . >
in the castle at Torgau in 1533, "Concerning the Descent to ^j
Hell," has referred, where we confess: "I believe in Jesus-, j
Christ, His only Son, our Lord, .... dead and buried. He
descended into hell.'' For in this Confession the burial and
descent of Christ to hell are distinguished as differeivt articles ; •
and we simply believe that the entire person, God and man, a
after the burial descended into hell, conquered the devil, de-
nq- stroyed the power of hell,*and took from the devil ^11 his
might. We should not, however, trouble ourselvesLwith 3 ^
sublime and acute thoughts as to how this occurred ; for this v j
article can be comprehended by the reason and the five senses ',
as little as the preceding, as to how Christ is placed at the right j;
hand of the almighty power and majesty of God ; but [in such j^rj
mysteries of faith] we have only to believe and adhere to the -
Word. Thus we retain the substance [sound doctrine] and -'.^
[true] consolation that neither hell nor devil can take, captive i Hi
or injure us and all who believe in Christ. : - . „./.: ,usM-
CHAPTER X. : i^q^^
Of Church Rites which are [commonly] called Adca^-
PHORA, OR Matters of Indifference.
Concerning Ceremonies and Church Rites which are nei- 1
ther commanded nor forbidden in God's Word, but have been
introduced into the Church with a good intention, for the sake
Parallel Passages. — (Ecumenical Creeds; Small Catechism, Creed, Art
ii. ; Large Catechism, ib., 452 ; Formula of Concord, Epitome, ix.
Parallel Passages. — Augsbui^ Confession, xv., xxvL ; Apology, vii. : 30
Bqq. ; xv. ; Smalcald Articles, Part III., Art. xy. ; Epitome, x.
644 THE FORMULA OF CONCORD.
of good order and propriety, or otherwise to maintain Christian
discipline, a dissension has in like manner arisen among some
theologians of the Augsburg Confession. Since the one side i
held that also in time of persecution and in case of confession
[when confession of faith is to be made], even though the ene-
mies of the Gospel do not agree with us in doctrine, yet some
[long-since] abrogated ceremonies, which in themselves are
adiaphora, and neither commanded nor forbidden by God, may,
without violence to conscience, be re-established in compliance
with the pressure and demand of the adversaries, and thus in
such [things of themselves] adiaphora, or matters of indiffer-
ence, we may indeed have conformity with them. But the 3
other side contended that in case of confession in time of perse-
ution, especially when thereby the adversaries design through
force and compulsion, or in an insidious manner, to suppress
the pure doctrine, and gradually to introduce again into our
churches their false doctrine, this which has been said can in
no way occur without violence to conscience and prejudice to
the divine truth.
nno To explain this controversy, and by God's grace at last 4
to settle it, we present to the Christian reader the follow-
ing simple statement [in conformity with the Word of God] :
Namely, when, under the title and pretext of external adia- 5
phora, such things are proposed as (although painted another
color) are in fact contrary to God? Word, these are not to be
regarded adiaphora, but should be avoided as things prohibited
by God. In like manner, also, among the genuine adiaphora
such ceremonies should not be reckoned which have the ap-
pearance, or to avoid thereby persecution, feign the appearance,
as though our religion and that of the Papists were not far
apart, or as though the latter were not highly offensive to us ;
or when such ceremonies are designed for the purpose, and
therefore are required and received, as though by and through
them two contrary religions were reconciled and became one
body ; or, again, when an advance towards the Papacy and a
departure from the pure doctrine of the Gospel and true re-
ligion should occur or gradually follow therefrom [when there
is danger lest we seem to have advanced towards the Papacy,
and to have departed, or to be on the point of departing grad-
ually, from the pure doctrine of the Gospel].
For in this case what Paul writes (2 Cor. 6 : 14, 17) must(
have weight : " Be ye not unequally yoked together with unbe-
lievers; what communion hath light with darkness? Where-
fore, Come out from among them, and be ye separate, saith the
Lord."
Likewise, when there are useless, foolish spectacles, that are 7
profitable neither for good order, nor Christian discipline, nor
partH. ecclesiastical ceremonies. 645
evangelical propriety in the Church, these also are not gennine
adiaphora, or matters of indiiference.
But concerning those things which are genuine adiaphora, orS
matters of indifference (as before explained), we believe, teach
and confess that such ceremonies, in and of themselves, are no
worship of God, also no part of the worship of God, but
should be properly distinguished from this, as it stands written :
"In vain they do worship me, teaching for doctrines the com-
mandments of men" (Matt. 15 : 9).
Therefore we believe, teach and confess that the Church of 9
nqq God of every place and every time has, according to its
circumstances, the authority, power and right [in matters
truly adiaphora] to change, to diminish and to increase them,
without thoughtlessness and offence, in an orderly and becom-
ing way, as at any time it may be regarded most profitable,
most beneficial and the best for [preserving] good order [main-
taining]. Christian discipline [and for koza^ia worthy of the
profession of the Gospel], and the edification of the Church.
How even to the Aveak in faith we can yield and give way
with a good conscience in such external adiaphora Paul teaches
(Rom. 14), and proves it by his example (Acts 16:3; 21 : 26 ;
1 Cor. 9 : 19).
We believe, teach and confess also that at the time [in which ic
a confession of the heavenly truth is required] of confession,
when the enemies of God's Word desire to suppress the pure
doctrine of the holy Gospel, the entire Church of God, yea,
every Christian, but especially the ministers of the Word, as
the presidents of the congregation of God [as those whom God
has appointed to rule his Church], are bound, according to
God's Word, to confess the [godly] doctrine, and what belongs
to the whole of [pure] religion, freely and openly, not only in
words, but also in works and with deeds ; and that then, in this
case, even in such [things truly and of themselves] adiaphora,
they must not yield to the adversaries, or permit these adia-
phora to be forced upon them by their enemies, whether by
violence or cunning, to the detriment of the true worship of
God and the introduction and sanction of idolatry. For it is 11
written (Gal. 5:1): " Stand fast, therefore, in the liberty
wherewith Christ has made us free, and be not again entangled
in the yoke of bondage." Also (Gal. 2:4 sq.): "And that
because of false brethren unawares brought in, who came in
privily to spy out our liberty which we have in Christ Jesus,
that they might bring us into bondage; to whom we gave
place by subjection, no, not for an hour ; that the truth of the
Gospel might continue with you."
And [it is manifest that] Paul speaks in the same place con- 13
oerning circumcision, which at the time was an adiaphoron (i
646 THE FOEMULA OF CONCORD.
Cor. 7 : 18 sq.), and was used by Paul at other places [never-
theless] with [ChristiaD and] spiritual freedom (Acts 16:3).
But when the false apostles demanded and abused circumcision
for confirraing their false doctrine, as though the works of the
Law were needful for righteousness and salvation, Paul says
that he would yield not for an hour, in order that the trutli of
the Gospel might continue [unimpaired].
,.QQ Thus Paul yields and gives way to the weak in [the 13
observance of] food and times or days (Rom. 14:6). But
to the false apostles who wished to impose these upon the con-
science as necessary things he will yield not even in those
things which in themselves are adiaphora (Col. 2: 16): "Let
no man therefore judge you in meat, or in drink, or in respect
of an holy day.'^ And when Peter and Barnabas yielded to a
certain extent [more than they ought], Paul openly reproves
them as those who have not walked aright, according to the
truth of the Gospel (Gal. 2:11 sqq.)
For here it is no longer a question concerning adiaphora, 14
which, in their nature and essence are and remain of them-
selves free, and accordingly can admit of no command or pro-
hibition that they be employed or be intermitted ; but it is a
question, in the first place, concerning the sacred article of our
Christian faith, as the apostle testifies, " in order that the truth
of the Gospel might continue," which is obscured and per-
verted by such compulsion and command, because such adia-
phora are either publicly required for the sanction of false
doctrine, superstition and idolatry, and for the suppression of
pure doctrine and Christian liberty, or at least are abused for
this purpose by the adversaries, and are thus received [or cer-
tainly are thus received by them, and are believed to be r*:^
stored for this abuse and wicked end].
Likewise, the article concerning Christian liberty is also here \$
at stake, to preserve which the Holy Ghost so earnestly charged
his Church through the mouth of the holy apostle, as heard
above. For as soon as this is weakened and the ordinances of
men [human traditions] arr urged with compulsion upon the
Church, as though they were necessary and their omission were
wrong and sinful, the way is already prepared for idolatry,
whereby the ordinances of men [human traditions] are gradu-
ally multiplied and regarded as a service of God, not only equal
to the ordinances of God, but are even placed above them.
So also by such [untimely] yielding and conformity in 16
external things, where there has not been previously Christian
union in doctrine, idolaters are confirmed in their idolatry ; on
the other hand, the truly believing are distressed, offended and
weakened in their faith [their faith is grievously shaken, and
made to totter as though by a battering-ram] ; both of which
Part II. ECCLESIASTICAL CEREMONIES. 647
every Christian for the sake of his soul's welfare and salvation
is bound to avoid, as it is written : " Woe unto the world be-
cause of offences !" Also : " Whoso shall offend one of these
little ones which believe in me, it were better for him that a
-^. millstone were hanged about his neck and that he were
^"^ drowned in the depth of the sea" (Matt. 18 : 6, 7.)
But especially is that to be remembered which Christ says : 17
" Whosoever therefore shall confess me before men, him will I
confess also before my Father which is in heaven."
Moreover, that this has been always and everywhere the faith 18
and confession concerning such adiaphora, of the chief teachers
of the Augsburg Confession, into whose footsteps we have en-
tered, and intend by God's grace to persevere, in this their Con-
fession, the following testimonies drawn from the Smalcald
Articles, which was composed and subscribed in the year 1537
[most clearly], show :
Testimonies derived from the Smalcald Articles^ written in the
year 1537.
The Smalcald Articles say concerning this as follows : " We 1$
do not acknowledge them as the Church, and also they are not;
we also will not listen to those things which, under the name
of Church, they either enjoin or forbid. For, thank God, to-
day a child seven years old knows what the Church is, name-
ly, saints, believers and lambs, who hear the voice of their
Shepherd."
And shortly before -? " If the bishops were true bishops, and
would devote themselves to the Church and the Gospel, they
might be allowed, for the sake of love and unity, and not from
necessity, to ordain and confirm us and our preachers ; never-
theless, under the condition that all masks and phantoms of an
Linchristian nature and display be laid aside. Yet because they
neither are nor wish to be true bishops, but worldly lords and
princes, who will neither preach, nor teach, nor baptize, nor
administer the Lord's Supper, nor perform any work or office
of the Church, but persecute and condemn those who, being
called, discharge their duty ; for their sake, the Church ought
not to remain without ministers."
-^o And in the article, " Of the Primacy of the Pope," the 2c
Smalcald Articles say :^ " Wherefore, just as we cannot
adore the devil himself as I^ord and God, so we cannot endure
his apostle, the Pope or Antichrist, in his rule as head or lord.
Foi to lie and to kill and to destroy body and soul eternally
is a prerogative of the Papal government."
And in the treatise "Concerning the Power and Primacy of 21
'- Part III. , Art. xii. « Part III., Art. x. • Part. II., Art. iv. r 1 14.
648 THE FOKMULA OF C01STX3KD.
the Pope," which is appended to the Smalcald Articles, and was
also subscribed by the theologians then present with their own
hands, stand these words :* " No one should burden the Church
with his own traditions, but here it should be enjoined that
the power or influence of no one should avail more than the
Word of God/'
And shortly afterwards -? " This being the case, all Christians 2:
ought most diligently to beware of becoming partakers of the
godless doctrine, blasphainies and unjust cruelties of the Pope;
but ought to desert and execrate the Pope with his members
as the kingdom of Antichrist, just as Christ has commanded
(Matt. 7:15): * Beware of false prophets.' And Paul com-
mands us to avoid false teachers and execrate them as an abom-
ination. And in (2 Cor. 6:14), he says : * Be ye not unequally
yoked together with unbelievers, for what communion hath
light with darkness f
" It is difficult to separate one's self from so many lands and 23
nations, and to be willing to maintain this doctrine ; but here
stands God's command, that every one should beware and not
agree with those who maintain false doctrine or who think of
supporting it by means of cruelty."
So, too, Dr. Luther has amply instructed the Church of God 24
in an especial treatise concerning what should be thought of
ceremonies in general, and especially of adiaphora, vol. iii., Jena
ed., p. 523; likewise also in 1530, in German, vol. v., Jena ed.
-Q2 From this explanation every one can understand what 25
it is proper for every Christian congregation and every
Christian man, especially in time of confession [when a confes-
sion of faith should be made], and most of all preachers, to do
or to leave undone, without injury to conscience, with respect to
adiaphora, in order that God may not be incensed [provoked
to just indignation], love may not be injured, the enemies of
God's Word be not strengthened, and the weak in the faith be
not offended.
1. Therefore,' we reject and condemn as wrong when the 26
ordinances of men in themselves are regarded as a service or
part of the service of God.
2. We reject and condemn also as wrong when these ordi- a-*
nances are urged by force upon the congregation of God as
necessary.
3. We reject and condemn also as wrong the opinion of 28
those who hold that at a time of persecution we may comply
with the enemies of the holy Gospel in [restoring] such adia-
phora, or may come to an agreement with them, which causes
injury to the truth.
'HI. " { 41. • For 1, 2, 3 and 6, see also Epitome, x. : 8 sq.
Part II. ETERNAL PREDESTINAIION AND ELECTION. 649
4. We likewise regard it a sin worthy of punishment when, 29
in the time of persecution, on account of the enemies of the
Gospel, anything either in adiaphora or in doctrine, and what
otherwise pertains to religion, is done in word and act contrary
and opposed to the Christian confession.
5. We reject and condemn also when these adiaphora are ab- 3c
rogated [the madness of those who abrogate] in such a manner
as though it were not free to the Church of God at any time
and place to employ one or more in Christian liberty, accord-
ing to its circumstances, as may be most useful to the Church.
According to this doctrine the churches will not condemn 31
one another because of dissimilarity of ceremonies when, in
Christian liberty, one has less or more of them, provided they
otherwise are in unity with one another in doctrine and all its
articles, and also in the right use of the holy sacraments, ac-
cording to the well-known saying ; " Disagreement in fasting
does not destroy agreement in the faith.'' ^
704 CHAPTER XL
Of God's Eternal Foreknowledge [Predestination] an3)
Election.
Although among the theologians of the Augsburg Confes- i
sion no public dissension whatever, causing offence, and that is
widespread, has as yet occurred concerning the eternal election
of the children of God ; yet since in other places this article
has been brought into very painful controversy,^ and even
among our theologians there was some agitation concerning it,
and similar expressions were not always employed concerning
it by the theologians ; in order by the aid of divine grace to
prevent disagreement and separation in the future among our
successors, as well as among us, we have desired here also to pre-
sent an explanation of the same, so that every one may know
what is our unanimous doctrine, faith and confession concern-
ing this article also. For the doctrine concerning this article, 2
if presented from and according to the pattern of the divine
Word [and analogy of God's Word and of faith], neither can
nor should be regarded as useless or unnecessary, much less as
causing offence or injury, because the Holy Scriptures not only
in but one place and incidentally, but in many places, thoroughly
discuss and urge [explain] the same. Therefore, on account of
abuse or misunderstanding we should not neglect or reject the
doctrine of the divine Word, but precisely on that account, in
Paballel Passages. — Epitome, xi. Cf. Augsburg Confession.
* Epitome, x. : 7. ' Cf. Epitome, xi. : 1, note.
«2
650 THE FOKMULA OF CONCOED.
order to avert all abuse and misunderstanding, the true meaning
should and must be explained from the foundation of the Scrip-
tures. According to this the plain sum and substance [of the
heavenly doctrine] concerning this article consists in the fol-
lowing points :
First, the distinction between the eternal foreknowledge of 3
God, and the eternal election of his children to etei-nal salvation^
Is to be accurately observed. For foreknowledge or prevision,
i. e. that God sees and knows everything before it happens,
which is called God^s foreknowledge [preseience'jy extends to all
creatures, good and bad ; namely, that he foresees and fore-
knows everything that is or will be, that is occurring or will
occur, whether it be good or bad, since before God all things,
whether they be past or future, are manifest and present. Thus 4
.^Qg it is written (Matt. 10 : 29) : "Are not two sparrows sold
for a farthing, and one of them shall not fall on the ground
without your Father." And (Ps. 139 : 16) : "Thine eyes did
see my substance, yet being imperfect ; and in thy book all my
members were written, which in continuance were fashioned,
when as yet there were none of them." Also (Isa. 37 : 28) :
" I know thy abode, and thy going out, and thy coming in, and
thy rage against me."
But the eternal election of God, or predestination, i. e, God^s 5
appointment to salvation, pertains not at the same time to the
godly and the wicked, but only to the children of God, who
were elected and appointed to eternal life before the foundation
of the world was laid, as Paul says (Eph. 1 : 4, 5): "He hath
chosen us in him, having predestinated us unto the adoption of
children by Jesus Christ."
The foreknowledge of God (prescience) foresees and fore- 6
knows also that which is evil, but not in such a manner as
though it were God's gracious will that evil should happen.
But all that the perverse, wicked will of the devil and of men
purposes and desires to do, and will do, God sees and knows
before ; and his prescience, i. e. foreknowledge, so observes its
order also, even in wicked acts or works, that to the evil which
God does not Avill its limit and measure are fixed by God, how
far it should go and how long it should last, when and how he
would hinder and punish it; yet all this God the Lord so rules
that it must redound to the glory of the divine name and to
the salvation of his elect; and the godless, on that account,
must be put to confusion.
Moreover, the beginning and cause of the evil is not God's 7
forekno\yledge (for God does not procure and effect or work
that which is evil, neither does he help or promote it) ; but
the wicked, perverse will of the devil and of men [is the
cause of the evil], as it is written (Hos. 13 ; 9) ; "O Israel,
Part II. ETEENAL PREDESTINATION AND ELECTION. 65j
tiiou hast destroyed thyself; but in me is thy help." Also
(Ps. 5:4)- " Thou art not a God that hath pleasure in wicked-
ness."
But the eternal election of God not only foresees and fore- £
knows the salvation of the elect, but is also, from the gracious
will and pleasure of God in Christ Jesus, a cause which pro-
cures, works, helps and promotes what pertains thereto ; upon
this [divine predestination] also our salvation is so founded
that "the gates of hell cannot prevail against it" (Matt. 16:
18). For it is written (John 10 : 28) : " Neither shall any man
jr.n pluck my sheep out of my hand." And again (Acts 13 :
48) : " And as many as were ordained to eternal life,
believed."
This eternal election or appointment of God to eternal life 9
is also not to be considered merely in God's secret, inscrutable
counsel in such a manner as though it comprised in itself
nothing further, or nothing more belonged thereto, and nothing
more were to be considered therein, than that God foresaw who
and how many would be saved, and who and how many would
be damned, or that he only held a review, and would say thus :
" This one shall be saved, that one shall be damned ; this one
shall remain steadfast [in faith to the end], that one shall not
remain steadfast."
For from this many derive and adopt strange, dangerous i«
and pernicious thoughts, which occasion and strengthen either
security and impenitence or despondency and despair, so that
they fall into troublesome thoughts and [for thus some think,
with peril to themselves, nay, even sometimes] speak thus:
Since " before the foundation of the world was laid " (Eph. 1 :
4) "God has foreknown [predestinated] his elect for salva-
tion, and God's foreknowledge cannot err or be injured or
changed by any one" (Isa. 14 : 27; Rom. 9 : 19), "if I, then,
am foreknown [elected] for salvation, nothing can injure me
with respect to it, even though, without repentance, I practise
all sorts of sin and shame, do not regard the Word and sacra-
ments, o)ncern myself neither with repentance, faith, prayer
nor godliness. But I nevertheless will and must be saved; be-
cause God's foreknowledge [election] must come to pass. If,
however, 1 am not foreknown [predestinated], it nevertheless
helps me nothing, even though I would observe the Word, re-
pent, believe, etc. ; for I cannot hinder or change God's fore-
knowledge [predesti nation]."
And such thoughts occur indeed even to godly hearts, al- 1
though, by God's grace, they have repentance, faith and a good
purpose [of living in a godly manner], so that they think : "If
you are not foreknown [predestinated or elected] from eternity
for salvation, everything [your every effort and entire labor] is
652 THE FOKMULA OF CONCORD.
of no avail." This especially occurs when they regard their
weakness and the examples of those who have not persevei'ed
[in faith to the end], but have fallen away again [from true
godliness to ungodliness, and have become apostates].
-/^« Against this false delusion and such dangerous thoughts is
we should establish the following firm foundation, which
's sure and cannot fail, namely : Since all Scripture has been
given by God, not for [cherishing] security and impenitence,
but should serve " for reproof, for correction, for instruction in
righteousness" (2 Tim. 3 : 16) ; also, since everything in God's
Word has been prescribed to us, not that we should thereby be
driven to despair, but "that we, through patience and comfort
of the Scriptures, might have hope" (Rom. 15 : 4); it is with-
out doubt in no way the sound sense or right use of the doc-
trine concerning the eternal foreknowledge of God that there-
by either impenitence or despair should be occasioned or
strengthened. Therefore the Scriptures present to us this
doctrine in no other way than to direct us thereby to the [re-
vealed] Word (Eph. 1:13; 1 Cor. 1 : 7), exhort to repentance
(2 Tim. 3 : 16), urge to godliness (Eph. 1 : 14; John 15 : 3),
strengthen faith and assure us of our salvation (Eph. 1:13;
John 10 : 27 sq. ; 2 Thess. 2 : 13 sq.).
Therefore, if we wish to think or speak correctly and profit- n
ably concerning eternal election, or the predestination and fore-
ordination of the children of God to eternal life, we should
accustom ourselves not to speculate concerning the mere, secret,
concealed, inscrutable foreknowledge of God, but how the
counsel, purpose and ordination of God in Christ Jesus, who
is the true book of life, has been revealed to us through the
Word, viz. that the entire doctrine concerning the purpose, 14
counsel, will and ordination of God pertaining to our redemp-
tion, call, righteousness and salvation should be taken together;
as Paul has treated and explained this article (Rom. 8 : 29 sq. ;
Eph. 1 : 4 sq.), as also Christ in the parable (Matt. 22 : I sqq.),
namely, that God in his purpose and counsel decreed :
1. That the human race should be truly redeemed and 15
reconciled with God through Christ, Avho, by his faultless [in-
nocency] obedience, suifering and death, has merited for us
righteousness which avails before God, and eternal life.
-Q« 2. That such merit and benefits of Christ should be 16
offered, presented and distributed to us through his Word
and sacraments.
3. That he would be efficacious and active in us by his 17
Holy Ghost, through the Word, when it is preached, heard and
pondered, to convert hearts to true repentance and preserve
them in the true faith.
4. That all those who, in true repentance, receive Christ by rf
Part II. ETERNAL PREDESTINATION AND ELECTION. 653
a true faitli he would justify and receive into grace, adoj tion
and inheritance of eternal life.
5. That those also who are thus justified he would sanctify in 19
love, as St. Paul (Eph. 1 : 4) says.
6. That, in their great weakness, he also would defend thera 20
against the devil, the world, and the flesh, and would rule and
lead them in his ways, and when they stumble would raise
them again [place his hand beneath them], and under the cross
and in temptation would comfort and preserve them [for life],
7. That the good work which he has begun in them he 21
would strengthen, increase and support to the end, if they ob-
serve God's Word, pray diligently, abide in God\s goodness
[grace] and faithfully use the gifts received.
8. That those whom he has elected, called and justified, he 2a
would eternally save and glorify in life eternal.
And that in his counsel, purpose and ordination he pre- 23
pared salvation not only in general, but in grace considered
and chose to salvation each and every person of the elect, who
shall be saved through Christ, and ordained that in the way
just mentioned he would by his grace, gifts and efficacy bring
them thereto [make them participants of eternal salvation],
and aid, promote, strengthen and preserve them.
-«q All this, according to the Scriptures, is comprised in the 24
doctrine concerning the eternal election of God to adop-
tion and eternal salvation, and should be comprised with it,
and not omitted, when we speak of God's purpose, predestina-
tion, election and ordination to salvation. And when, accord-
ing to the Scriptures, thoughts concerning this article are thus
formed, we can, by God's grace, simply [and correctly] adapt
ourselves to it [and advantageously treat of it].
This also belongs to the further explanation and salutary use 25
of the doctrine concerning God's predestination to salvation,
viz. : Since only the elect, whose names are written in the book
of life, are saved, how can we know whence, and whereby can
we decide, who are the elect and those by whom this doctrine
can and should be received for comfort?
And of this we should not judge according to our reason, z6
also not according to the Law or from any external appear-
ance. Neither should we attempt to investigate the secret,
concealed abyss of divine predestination, but should give heed
to the revealed will of God. For he has " made known unto
us the mystery of his will," and made it manifest through
Christ that it might be preached (Eph. 1 : 9 sqq; 2 Tim.
1 : 9 sq.).
But this is revealed to us thus, as St. Paul says (Rom. 8 : 2;
29 sq.) : '' Whom God predestinated, elected and foreordained,
he also called." Now, God calls not without means, but through
654 THE FOEMULA OF C0I5C0RD.
the Word, as he has commanded "repentance and remission of
sins to be preached in his name " (Luke 24 : 47). . St. Paul
also testifies to like effect when he writes (2 Cor. 5 : 20) : " We
are ambassadors for Clirist, as though God did beseech you by
us; we pray you in Christ's stead, Be ye reconciled to God."
And the guests whom the King will have at the wedding of
his Son he calls through his ministers sent forth (Matt. 22 :
2 sqq.) — some at the first and some at the second, third, sixth,
ninth, and even at the eleventh hour (Matt. 20 : 3 sqq.).
Therefore, if we wish with profit to consider our eternal 2$
election to salvation, we must in every w^ay hold rigidly and
firmly to this, viz. that as the preaching of repentance so also
j^r. the promise of the Gospel is universal, i. e. it pertains to
all men (Luke 24). Therefore Christ has commanded
"that repentance and remission of sins should be preached in
his name among all nations." For God loved the world and
gave his Son (John 3:16). Christ bore the sins of the world
(John 1 : 29), gave his flesh for the life of the world (John
6 : 51) ; his blood is the propitiation for the sins of the whole
world (1 John 1:7; 2:2). Christ says : " Come unto me, all
ye that labor and are heavy laden, and I will you rest'' (Matt.
11 : 28). "God hath concluded them all in unbelief, that he
might have n>ercy upon all" (Rom. 11 : 32). "The Lord is
not willing that any should perish, but that all should come to
repentance " (2 Pet. 3 : 9). " The same Lord over all is rich
unto all that call upon him " (Rom. 10 : 12). "The righteous-
ness of God, which is by faith of Jesus Christ, unto all and
upon all them that believe " (Rom. 3 : 22). " This is the will
of Him that sent me, that every one that seeth the Son and be-
lieveth on him may have everlasting life." Therefore it is
Christ's command that to all in common to whom repentance is
preached this promise of the Gospel also should be offered
(Luke 24: 47; Mark 16: 15).
And this call of God, which is made through the preaching 29
of the Word, we should regard as no delusion, but know that
thereby God reveals his will, viz. that in those whom he thus
calls he will work through the Word, that they may be en-
lightened, converted and saved. For the Word, whereby we
are called, is " a ministration of the Spirit," that gives the Spirit,
or whereby the Spirit is given (2 Cor. 3 8), and " a power of
God unto salvation " (Rom. 1:16). And since the Holy Ghost
wishes to be efficacious through the Word, and to strengthen
and give power and ability, it is God's will that we should re-
ceive the Word, believe and obey it.
For this reason the elect are described thus : " My sheep jc
hear mv voice, and I know them, and they follow me, and I
g:ive unto them eternal life" (John 10 : 27 sq.) And (Eph. 1. :
Part II. ETEKNAL PREDESTINATION AND ELECTION. 655
11, 13): Who according to the purpose are predestinated to an
inheritance, who hear the Gospel, believe in Christ, pray and
give thanks, are sanctified in love, have hope, patience and com-
fort under the cross (Rom. 8 : 25); and although in them all
thi? is very weak, yet they hunger and thirst for righteousness
(Matt. 5 : 6).
-.. Thus the Spirit of God gives to the elect the testimony 31
that they are children of God, and when they do not
know for what they should pray as they ought, he intercedes
with groanings that cannot be uttered (Rom. 8 : 16, 26).
Thus, also. Holy Scripture shows that God, who has called 3a
us, is so faithful when he has begun a good work in us that he
als') will preserve and continue it to the end, if we do not turn
ourselves from him, but retain firmly to the end the work be-
gun, for retaining which he has promised his grace (1 Cor. 1 :
9 ; Phil. 1 : 6 ; [1 Pet. 5 : 10] ; 2 Pet. 3:9; Heb. 3 : 2).
With this revealed will of God we should concern our- 33
selves, and should follow and study it, because the Holy Ghost,
through the Word whereby he calls us, bestows, to this end,
grace, power and ability, and we should not attempt to scru-
tinize the abyss of God's hidden predestination, as it is written
in Luke 13 : 24, where to one who asks : " Lord, are there few
that be saved?" Christ answers: "Strive to enter in at the
strait gate.'* Accordingly, Luther says [in the Preface to the
Epistle to the Romans]: "Follow the Epistle to the Romans
in its order, concern yourself first with Christ and his Gospel,
that you may recognize your sins and his grace. Afterwards
contend with sin, as Paul teaches from the first to the eighth
chapter. Then when in the eighth chapter you will come into
temptation under the cross and af&ictions, the ninth, tenth and
eleventh chapters will teach you how consolatory is predestina-
tion."
But that many are called and few are chosen is not owing 34
to the fact that the meaning of the call of God, made through
the Word, is as though God were to say : " Outwardly, through
the Word, I indeed call to my kingdom all of you to whom I
give my Word, yet in my heart I intend it not for all, but only
for a few ; for it is my will that the greatest part of those
whom I call through the Word should not be enlightened or
converted, but be and remain lost, although, through the Word
in the call, I declare myself to them otherwise." For this would
be to assign to God contradictory wills. That is, in such a 35
manner it would be taught that God, who is, however, eternal
truth, would be contrary to himself; and yet God also punishes
-.<j the fault when one thing is declared, and another is
thought and meant in the heart (Ps. 5 : 9 and 12:2 sq.).
Thereby, also, the necessary consolatory foundation is rendered 36
656 THE FORMULA OF CONCORD.
altogether uncertain and of no value, as we are daily reminded
and admonished, that only from God's Word, whereby he treats
with us and calls us, should we learn and conclude what his
will to us is, and that that, to which he gives his Word and
which he promises, we should certainly believe and not doubt.
Therefore Christ causes the promise of the Gospel to be 35
offered not only in general, but through the sacraments, which
he attaches as seals of the promise, he seals and thereby espe-
cially confirms it [the certainty of the promise of the Gospel]
to ev^ery believer.
For that reason we also retain, as the Augsburg Confession, 38
Art. xi.* says. Private Absolution, and teach that it is God's
command that we believe such absolution, and regard it as sure,
when we believe the word of absolution, that we are as truly
reconciled to God as though we had heard a voice from heaven ;
as the Apology'^ explains this article. This consolation would
be entirely taken from us if we were not to infer the will of
God towards us from the call which is made through the Word
and through the sacraments.
There would also be overthrown and taken from us the 35
foundation that the Holy Ghost wills to be certainly present
with the Word preached, heard, considered, and thereby to be
efficacious and to work. Therefore the opinion should in no
way be entertained of which mention has heretofore been made,
that these would be the elect, even though they despise the
Word of God, reject, calumniate and persecute it (Matt. 22 : 6 ;
Acts 13 : 46), or, when they hear it, harden their hearts (Heb.
4 : 2, 7), resist the Holy Ghost (Acts 7 : 51), without repentance
persevere in sins (Luke 14 : 18), do not truly believe in Christ
(Mark 16 : 16), only present [godliness in] an outward appear-
ance (Matt. 7 : 22 ; 22 : 12), or seek other ways for righteousness
and holiness apart from Christ (Rom. 9 : 31). But as God has 4c
^jQ ordained in his [eternal] counsel that the Holy Ghost
should call, enlighten and convert the elect through the
Word, and that all those who, through true faith, receive
Christ he will justify and save; he has also determined in his
counsel that he will harden, reprobate and condemn those who
are called through the Word if they reject the Word and resist
the Holy Ghost, who wishes to be efficacious and to work in
them through the Word. And for this reason " many are called,
but few are chosen."
For few receive the Word and follow it; the greatest num-41
ber despise the Word, and will not come to the wedding (Matt.
22 : 3 sqq). The cause for this contempt for the Word is not
God's knowledge [or predestination], but the perverse will of
» Cf. Aug. Conf., XXV. • Art. xi. : 69.
Pabtii. eternal predestination and election. 657
man, who rejects or perverts the means and instrument of the
Holy Ghost, which God offers him through the call, and resists
the Holy Ghost, who wishes to be efficacious, and works through
the Word, as Christ says (Matt. 23 : 37) : " How often would I
have gathered thee together, and ye would not."
Therefore many receive the Word with joy, but afterwards 43
fall away again (Luke 8 : 13). But the cause is not as though
God were unwilling to grant grace for perseverance to those in
whom he has begun the good work, for this is contrary to St.
Paul (Phil. 1:6); but the cause is that they wilfully turn
away again from the holy commandment [of God], grieve and
exasperate the Holy Ghost, implicate themselves again in the
filth of the world and garnish again the habitation of the heart
for the devil ; with them the last state is worse than the first
(2 Pet. 2 : 10, 20; Eph. 4 : 30 ; Heb. 10 : 26 ; Luke 11 : 25).
Thus far is the mystery of predestination revealed to us in 43
God's Word, and if we abide thereby and cleave thereto, it is a
very useful, salutary, consolatory doctrine; for it establishes
very effectually the article that we are justified and saved with-
out all works and merits of ours, purely out of grace, alone for
Christ's sake. For before the ages of the world, before we 44
were born, yea, before the foundation of the world was laid,
when we indeed could do nothing good, we were according to
God's purpose chosen out of grace in Christ to salvation (Rom.
9 : 11 ; 2 Tim. 1 : 9). All opinions and erroneous doctrines con-
cerning the powers of our natural will are thereby overthrown,
because God in his counsel, before the ages of the world, de-
«.^ cided and ordained that he himself, by the power of his
Holy Ghost, would produce and work in us, through the
Word, everything that pertains to our conversion.
Therefore this doctrine affords also the excellent, glorious 4 s
consolation that God was so solicitous concerning the conver-
sion, righteousness and salvation of every Christian, and so
faithfully provided therefor, that before the foundation of the
world was laid he deliberated concerning it, and in his [secret]
purpose ordained how he would bring me thereto [call and lead
me to salvation] and preserve me therein. Also, that he wished 46
to secure my salvation so well and certainly that since, through
the weakness and wickedness of our flesh, it could easily be
lost from our hands, or through craft and might of the devil
and the world be torn or removed therefrom, in his eternal pur-
pose, which cannot fail or be overthrown, he ordained it, and
placed it for preservation in the almighty hand of our Saviour
Jesus Christ, from which no one can pluck us (John 10 : 28).
Hence Paul also says (Rom. 8:28,39): "Because we have 47
been called according to the purpose of God, who will separate
us from the love of God in Christ ?" [Paul builds the certainty
83
658 THE FOKMULA OF CONCORD
of our blessedness upon the foundation of the divine purpose,
when, from our being called according to the purpose of God,
he infers that no one can separate us, etc.]
Under the cross also and amid temptations this docti ine af- 4<i
fords glorious consolation, namely, that God in his counsel, be-
fore the time of the world, determined and decreed that he
would assist us in all distresses [anxieties and perplexities],
grant patience [under the cross], give consolation, excite [noui-
ish and encourage] hope, and produce such a result as would
contribute to our salvation. Also, as Paul in a very consola-49
tory way treats this (Rom. 8 : 28, 29, 35, 38, 39), that God in
his purpose has ordained before. the time of the world by
what crosses and sufferings he will conform his elect to the im-
age of his Son, and that to every one his cross should and
must serve for the best, because called according to the purpose,
whence Paul concludes that it is certain and indubitable that
*' neither tribulation nor distress," " nor death nor life," etc.,
" shall be able to separate us from the love of God, which is in
Christ Jesus our Lord."
«jK This article also affords a glorious testimony that the 5c
Church of God will abide against all the gates of hell,
and likewise teaches what is the true Church of God, so that
we may not be offended by the great authority [and majestic
appearance] of the false Church (Rom. 9 : 24, 25).
From this article also powerful admonitions and warnings 51
are derived, as (Luke 7 : 30) : " They rejected the counsel of
God against themselves." Luke 14 : 24 : "I say unto you
that none of those men which were bidden shall taste of my
supper." Also (Matt. 20:16): "Many be called, but few
chosen." Also (Luke 8 : 8, 18) : " He that hath ears to hear,
let him hear," and : " Take heed how ye hear." Thus the doc-
trine concerning this article can be employed with profit for
consolation, and so as to contribute to salvation [and can be
transferred in many ways to our use].
But with especial care the distinction must be observed be- 53
tween that which is expressly revealed concerning this in God's
Word and what is not revealed. For, in addition to that hith-
erto mentioned which has been revealed in Christ concerning
this, God has still kept secret and concealed much concerning
this mystery, and reserved it alone for his wisdom and knowledge.
Concerning this we should not investigate, nor indulge our
thoughts, nor reach conclusions, nor inquire curiously, but
should adhere [entirely] to the revealed Word of God. This
admonition is in the highest degree necessary.
For our curiosity has always much more pleasure in con- 53
corning itself therewith [with investigating those things which
ere hidden and abstruse] than with what God has revealed to
Part II. ETEENAL PREDESTINATION AND ELECTION. 65S
us concerning this in his Word, since we t^nnot harmonize
them, which we also have not been commanded to do [since
certain things occur in this mystery so intricate and involved
that we are not able by the penetration of our natural ability to
harmonize them, but this has not been demanded of us by God].
Thus there is no doubt that God most exactly and certainly 54
saw before the time of the world, and still knows, who of those
who are called will believe or will not believe ; also who of
the converted will persevere [in faith] and who will not; who
after a fall [into grievous sins] will return, and who will fall
into obduracy [will perish in their sins]. So, too, the number,
how many there are of these on both sides, is beyond all doubt
perfectly known to God. Yet since God has reserved this mys- 55
tery for his wisdom, and in his Word revealed nothing to us
concerning it, much less commanded us to investigate it with
our thoughts, but has earnestly discouraged us therefrom (Rom.
11 : 33 sqq.), we should not indulge our thoughts, reach con-
-H/> elusions nor inquire curiously therein, but should adhere
to his revealed Word, to which he points us.
Thus without any doubt God also knows and has determined 56
for every one the time and hour of his call and conversion [and
when he will raise again one who has lapsed]. Yet since this
is not revealed, we have the command always to adhere to the
Word, but to entrust the time and hour [of conversion] to God
(Acts 1:7).
Likewise, when we see that God gives his Word at one place 57
[to one kingdom or realm], but not at another [to another na-
tion] ; removes it from one place [people], and allows it to re-
main at another; also, that one is hardened, blinded, given over
to a reprobate mind, while another, who is indeed in the same
guilt, is again converted, etc. ; in these and similar questions 58
Paul (Rom. 11 : 22 sqq.) fixes before us a certain limit as to
how far we should go, viz. that, in the one part we should rec-
ognize God's judgment [for he commands us to consider in
those who perish the just judgment of God and the penalties
of sins]. For they are richly-deserved penalties of sins when
God so punishes a land or nation for despising his Word that
the punishment extends also to their posterity, as is to be seen
in the Jews. Thereby God shows to those that are his, his se- 59
verity in some lands and persons, in order to indicate what we
all have richly deserved, since we have acted wickedly in opposi-
tion to God's Word [are ungrateful for the revealed Word, and
live unworthily of the Gospel] and often have sorely grieved
the Holy Ghost; so that we may live in God's fear, and ac-
knowledge and praise God's goodness, in and with us, without
and contrary to our merit, to whom he gives and grants his
Word, and whom he does not harden and reject.
660 THE FORMULA OF CONCORD.
mMm For inasmuch as our nature has been corrupted by sin, 6c
* and is worthy of, and under obligation to, God's wrath
and condemnation, God owes to us neither Word, Spirit, nor
grace, and when, out of grace, he bestows these gifts, we often
repel them from us, and judge ourselves unworthy of ever-
lasting life (Acts 13 : 46). Therefore this his righteous, richly-
deserved judgment he displays in some countries, nations and
persons, in order that when we are considered with respect to
them, and compared with them, we may learn the more atten-
tively to recognize and praise God's pure [immense], unmerited
grace in the vessels of mercy.
For no injustice is done those who are punished and receive 6i
the wages of their sins ; but in the rest, to whom God gives
and preserves his Word, and thereby enlightens, converts and
preserves men, God commends his pure [immense] grace and
mercy, without their merit.
When we proceed thus far in this article we remain upon 6a
the right [safe and royal] way, as it is written (Hos. 13 : 9) :
"O Israel, thou hast destroyed thyself; but in me is thy
help.''
But with respect to that in this disputation which will pro- 63
ceed too high and beyond these limits, we should, with Paul,
place the finger upon our lips, and remember and say (Rom. 9 :
20) : " O man, who art thou that repliest against God ?"
For that in this article we neither can nor should inquire 64
after and investigate everything, the great apostle Paul declares
[by his own example]. For when, after having argued much
concerning this article from the revealed Word of God, he
comes to where he points out what, concerning this mystery,
God has reserved for his hidden wisdom, he suppresses and cuts
off the discussion with the following words (Rom. 11 : 33 sq.):
" Oh the depth of the riches both of the wisdom and knowledge
of God ! how unsearchable are his judgments, and his ways
past finding out! For who hath known the mind of the
Lord ?" i. e. in addition to and beyond that which he has re-
vealed in his Word.
Therefore this eternal election of God is to be considered in r j
Christ, and not beyond or without Christ. For "in Christ,"
-^« testifies the apostle Paul (Eph. 1 : 4 sq.), "he hath chosen
us before the foundation of the world ;" as it is written :
" He hath made us accepted in the Beloved." But this election
is revealed from heaven through the preached Word when the
Father says (Matt. 17:5): " This is my beloved Son, in whom
I am well pleased; hear ye him." And Christ says (Matt. 11 :
28) : " Come unto me, all ye that labor and are heavy laden,
and I will give you rest." And concerning the Holy Ghost
Christ says (John 16 : 14) : " He shall glorify me ; for ho shall
Part II. ETERNAL PREDESTINATION AND ELECTION. 661
receive of mine, and shall show it unto you." Therefore the 6^
entire Holy Trinity, Father, Son and Holy Ghost, direct all
men to Christ, as to the Book of Life, in which they should
seek the eternal election of the Father. For it has Jieen de-
cided by the Father from eternity that whom he would save
he would save through Christ (John 14 : 6) : "No man cometh
unto the Father but by me." And again (John 10 : 9) : "I am
ihe door ; by me, if any man enter in, he shall be saved."
But Christ as the only-begotten Son of God, who is in the 67
bosom of the Father, has published to us the will of the Fa-
ther, and thus also our eternal election to eternal life, viz. when
he says (Mark 1:15):" Repent ye, and believe the Gospel ; the
kingdom of God is at hand." He also says (John 6 : 40) :
"This is the will of Him that sent me, that every one which
seeth the Son and belie veth on him may have everlasting life."
And again (John 3:16): "God so loved the world that he
gave his only-begotten Son, that whosoever believeth in him
should not perish, but have everlasting life."
This proclamation the Father wishes that all men should 68
hear, and that they should come to Christ. Those who come
Christ does not repel from himself, as it is written (John 6 :
37) : " Him that cometh to me I will in no wise cast out."
And in order that we may come to Christ, the Holy Ghost 69
works, through the hearing of the Word, true faith, as the
apostle testifies when he says (Rom. 10 : 17) : "Faith cometh
by hearing, and hearing by the Word of God," viz. when it
is preached in its purity and without adulteration.
«|Q Therefore no one who would be saved should trouble or 7c
harass himself with thoughts concerning the secret counsel
of God, as to whether he also is elected and ordained to eternal
life; for with these miserable Satan is accustomed to attack
and annoy godly hearts. But they should hear Christ [and in
him look upon the Book of Life in which is written the eternal
election], who is the Book of Life and of God's eternal elec-
tion of all God's children to eternal life ; who testifies to all
men without distinction that it is God's will that all men who
labor and are heavy laden with sin should come to him, in
order that he may give them rest and save them (Matt.
11 : 28). ....
According to this doctrine of Christ, they should abstain 71
from their sins, repent, believe his promise, and entirely en-
trust themselves to him ; and since this we cannot do by our-
selves of our own powers, the Holy Ghost desires to work
repentance and faith in us through the Word and sacraments.
And in order that we may attain this, and persevere and remain 71
steadfast, we should implore God for his grace, which he prom-
ised us in holy baptism, and not doubt he will impart it to us
662 THE FORMULA OF CONCORD.
according to his promise, as he has said (Luke 11 : 11 sqq.);
" If a son shall ask bread of any of you that is a fatht r, will
he give him a stone ? or if he ask a fish, will he for a fish
give hira a serpent? or if he shall ask an egg, will he offer
him a scorpion? If ye then, being evil, know how to give
good gifts unto your children, how much more shall your
heavenly Father give the Holy Spirit to them that ask him ?''
And since the Holy Ghost dwells in the elect, who be- 73
come believing, as in his temple, and is not inactive in them,
but impels the children of God to obedience to God's com-
mands ; believers, in like manner, should not be inactive, and
much less resist the impulse of God's Spirit, but should exer-
cise themselves in all Christian virtue, in all godliness, mod-
esty, temperance, patience, brotherly love, and give all diligence
to make their calling and election sure, in order that the more
they experience the power and strength of the Spirit within
them they may doubt the less concerning it. For the Spirit 74
bears witness to the elect that they are God's children (Rom.
-QA 8:16). And although they sometimes fall into temptation
so grievous that they think that they perceive no more
power of the indwelling Spirit of God, and say with David
(Ps. 31 : 22) : " I said in my haste, I am cut off from before
thine eyes," yet they should again [be encouraged and] say
with David, without regard to what they experience in them-
selves : " Nevertheless thou heardest the voice of my supplica-
tions when I cried unto thee."
And since our election to eternal life is founded not upon 75
our godliness or virtue, but alone upon the merit of Christ and
the gracious will of his Father, who, because he is unchange-
able in will and essence, cannot deny himself; on this account,
when his children depart from obedience and stumble, he calls
them again through the Word to repentance, and the Holy
Ghost wills thereby to be efficacious in them for conversion ;
and when in true repentance by a right faith they turn again
to him, he will always manifest his old paternal heart to all
those who tremble at his Word and from their heart turn again
to him, as it is written (Jer. 3:1): "If a man put away hip
wife, and she go from him and become another man's, shall he
return unto her again? shall not that land be greatly polluted?
but t!iou hast played the harlot with many lovers ; yet return
again to me, saith the Lord."
Moreover, the declaration (John 6 : 44) that no one can come '^t
to Christ except the Father draw him is right and true. But
the Father will not do this without means, and has ordained
for this purpose his Word and sacraments as ordinary means
and instruments; and it is the will neither of the Father nor
of the Son that a man should not hear or should despise the
Part TI. ETERNAL PREDESTINATION AND ELECTION. 663
preaching of his Word, and without tlie Word and sacraments
should expect the drawing of the Father. For the Father draws
indeed by the power of his Holy Ghost, but, nevertheless/ ac-
cording to his usual order [the order decreed and instituted by
himself], by the hearing of his holy, divine Word, as with a net,
whereby the elect are delivered from the jaws of the devil. Every ']-]
poor sinner should therefore repair thereto [to holy preaching],
hear it attentively, and should not doubt the drawing of the
Father. For the Holy Ghost will be with his Word in his
power, and thereby Avork ; and this is the drawing of the Father.
But the reason that not all who hear it believe, and some 78
are therefore condemned the more deeply [eternally to severer
punisliments], is not that God has not desired their salvation ;
but it is their own fault, as they have heard the Word in such
a manner as not to learn, but only to despise, traduce and dis-
grace it, and have resisted the Holy Ghost, who through the
\Vord wishes to work in them. There was one form of this
-,01 at the time of Christ in the Pharisees and their adherents.
Therefore the apostle distinguishes with especial care the /q
work of God, who alone makes vessels of honor, and the work
of the devil and of man, who by the instigation of the devil,
and not of God, has made himself a vessel of dishonor. For
thus it is written (Rom. 9 : 22 sq.) : " God endured with much
long-suffering the vessels of wrath fitted to destruction, that he
might make known the riches of his glory on the vessels of
mercy, which he had afore prepared unto glory/'
For here the apostle clearly says : " God endured with much 8a
long-suffering the vessels of wrath,'' but does not say that he
made them' vessels of wrath ; for if this had been his will, he
would not have required for it any great long-suffering. The
fault, however, that they are fitted for destruction belongs to
the devil and to men themselves, and not to God.
For all preparation for condemnation is by the devil and 81
man, through sin, and in no respect by God, who does not wish
that any man be damned ; how then should he prepare any
man for condemnation? For as God is not a cause of sins, so
too he is no cause of the punishment, i. e. the condemnation ;
but the only cause of the condemnation is sin, for "the wages
of sin is death " (Rom. 6 : 23). And as God does not wish sin,
and has no pleasure in sin, he also does not wish the death of
the sinner (Ez. 33 : 11), and has no pleasure in his condemna-
tion. For he is not "willing that any should perish, but that
all should come to repentance '' (2 Pet. 3 : 9). So too it is
written (in Ez. 18:23; 33:11): " As I live, saith the Lord
God, I have no pleasure in the death of the wicked ; but that
the wicked turn from his way and live." And St. Paul testi- 82
ties in clear words that from vessels of dishonor vessels of
664 THE FORMULA OF CONCORD.
honor may be made by God^s power and working, as he writes
(2 Tim. 2 : 21) thus : " If a man, therefore, purge himself
700 from these, he shall be a vessel unto honor, sanctified and
meet for the Master's use, and prepared unto every good
work." For he who is to purge himself must first have been
unclean, and therefore a vessel of dishonor. But concerning
the vessels of mercy he says clearly that the Lord himself has
prepared them for glory, which he does not say concerning the
condemned, who themselves, and not God, have prepared them-
selves as vessels of condemnation.
It is also to be attentively considered, when God punishes 83
sin with sins, i, e, afterwards punishes those who have been con-
verted with obduracy and blindness, because of their subse-
quent security, impenitence and wilful sins, that it should not
be inferred hence that it never was God's good pleasure that
such persons should come to the knowledge of the truth and
be saved. For it is God's revealed will, both :
First, that God will receive into grace all who repent and
believe in Christ.
Secondly, that those who wilfully turn away from the holy
commandment, and are again entangled in the pollutions of the
world (2 Pet. 2 : 20), and garnish their hearts for Satan (Luke
11 : 25 sq.), and do despite unto the Spirit of God (Heb. 10 :
29), he will punish, and when they persist therein they shall
be hardened, blinded and eternally condemned.
Therefore, even Pharaoh (of whom it is written (Ex. 9 : 16 ; 84
Rom. 9:17): "In very deed for this cause have I raised thee
up, for to show in thee my power ; and that my name may be
declared throughout all the earth ") was lost, not because God
did not desire his salvation, or because it was his good pleasure
that Pharaoh should be condemned and lost. For God " is not
willing that any should perish " (2 Pet. 3:9); he also has " no
pleasure in the death of the wicked, but that the wicked turn
from his way and live" (Ez. 33 : 11).
But that God hardened Pharaoh's heart, viz. that Pharaoh 85
still continued to sin, and the more he was admonished the more
obdurate he became, were punishments of his preceding sins
and horrible tyranny, which, in many and manifold ways, he
exercised towards the children of Israel inhumanly and against
the accusations of his conscience. And since God caused his
Word to be preached and his will to be proclaimed, and Pha-
raoh wilfully resisted it in direct contradiction of all admoni-
-00 tions and warnings, God withdrew his hand from him,
and thus his heart was hardened, and God executed his
judgment upon him ; for he deserved nothing else than hell-
fire. And indeed the holy apostle introduces the example of 86
Pharaoh for no other reason than hereby to prove the justice
PabtH. ETEK^Ai^ PKEDESTINATION AND ELECTION. 665
of God, which he exercises towards the impenitent and despis-
ers of his Word. Yet in no way is it there to be thought or
understood that God did not desire his salvation, or that there
is any man whose salvation he did not desire, but that he was
so ordained to eternal damnation in God's secret counsel that
he neither should, could, nor might be saved.
Through this doctrine and explanation of the eternal and 8?
saving choice of the elect children of God his own glory is
entirely and fully given to God, that in Christ he saves us out
of pure [and free] mercy, without any merits or good works
of ours, according to the purpose of his will, as it is written
(Eph. 1 : 5 sq.) : " Having predestinated us unto the adoption
of children by Jesus Christ to himself, according to the good
pleasure of his will, to the praise of the glory of his grace,
wherein he hath made us accepted in the Beloved/' Therefore 8?
it is false and wrong* [conflicts with the Word of God] when
it is taught that not alone the mercy of God and the most holy
merit of Christ, but also that there is in us a cause of God's
election, on account of which God has chosen us to eternal life.
For not only before we did anything good, but also before we
were born, yea, even before the foundations of the world were
laid, he elected us in Christ ; and " that the purpose of God
according to election might stand, not of works, but of Him
that calleth, it was said unto her. The elder shall serve the
younger, as it is written, Jacob have I loved, but Esau have I
hated" (Rom. 9 : 11 sqq.; Gen. 25 : 23; Mai. 1 : 2 sq.).
Moreover, no occasion is afforded either for despondency or 89
for a shameless, dissolute life by this doctrine, viz. when men
are taught that they should seek eternal election in Christ and
his holy Gospel, as in the Book of Life, which excludes no
penitent sinner, but allures and calls all the poor, heavy-
-04 laden, and troubled [with the sense of God's wrath],
and promises the Holy Ghost for purification and renewal.
This article correctly explained thus gives the most perma-9C
nent consolation to all troubled, tempted men, viz. that they
know that their salvation is not placed in their own hands (for
otherwise it would be much more easily lost, as was the case
with Adam and Eve in Paradise — ay, it would be lost every
hour and moment), but in the gracious election of God, which
he has revealed to us in Christ, from whose hand no man shall
pluck us (John 10 : 28 ; 2 Tim. 2 : 19).
Wherefore, if any one should so present the doctrine con- 91
cerning the gracious election of God in such a manner that
troubled Christians cannot console themselves therewith, but
thereby occasion is afforded for despair, or the impenitent are
* Of. Epitome, xi. : 20.
666 THE FORMULA OK OONCOKD.
confirmed in their wickedness ; it is undoubtedly sure and true
that such a doctrine is put forth, not according to the Woid and
will of God, but according to [the blind judgment of human]
reason and the instigation of the devil.
For, as the apostle testifies (Rom. 15:4): " Whatsoever 9a
things were written aforetime were written for our learning,
that we through patience and comfort of the Scriptures might
have hope/' But when by the Scriptures this consolation and
hope are weakened or entirely removed, it is certain that they
are understood and explained contrary to the will and meaning
of the Holy Ghost.
By this simple, correct [clear], useful explanation, which has 93
firm ground in God^s revealed will, we abide ; we flee from and
shun all lofty, acute questions and disputations [useless for
edifying] ; and reject and condemn that which is contrary to
this simple, useful explanation.
So much concerning the controverted articles which have 94
been discussed among the theologians of the Augsburg Confes-
sion for many years already, since in reference to them some
have erred and severe controversies have arisen.
From this our explanation, friends and enemies, and there- 95
fore every one, will clearly infer that we have not thought of
yielding aught of the eternal, immutable truth of God for the
«Qir sake of temporary peace, tranquillity and unity (as to do
this is also not in our power). Such peace and unity,
since devised against the truth and for its suppression, would
have no permanency. Much less are we inclined to adorn and
conceal a corruption of the pure doctrine and manifest, con-
demned errors. But for that unity we entertain heartfelt pleas- 96
ure and love, and this, on our part, we are sincerely inclined
and anxious to advance according to our utmost power, by
which his glory remains to God uninjured, nothing of the
divine truth of the Holy Gospel is surrendered, no place is
admitted for the least error, poor sinners are brought to true,
genuine repentance, encouraged by faith, confirmed in new
obedience, and thus justified and eternally saved alone through
the sole merit of Christ.
CHAPTER Xn.
Of Other Factions [Heretics] and Sects, which
NEVER Embraced the Augsburg Confession.
The sects and factions [sectarists and heretics] which never 1
embraced the Augsburg Confession, and of which, in this our
explanation, express mention has not been made, such as are
Parallel Passage. — Epitome, xiL
Part II. OTHER HERESIES AND SECTS. 667
the Anabaptists, Schwenckfeldians, New Arians and Anti-trin-
itarians, whose errors are unanimously condemned by all 2
churches of the Augsburg Confession, we have not wished to
notice particularly and especially in this explanation ; for the
reason that at the present time only this has been sought [that
we might above all refute the charges of our adversaries the
Papists].
Since our opponents, with shameless mouths, alleged and 3
proclaimed, throughout all the world, of our churches and their
teachers, that not two preachers are found who in each and
every article of the Augsburg Confession agree, but that they
are rent asunder and separated from one another to such an ex-
tent that not even they themselves any longer know what is the
«nn Augsburg Confession and its proper [true, genuine and
germane] sense; we have wished to make a common con- 4
fession, not only in mere brief words or names, but to make a
clear, luminous, distinct declaration concerning all the articles
which have been discussed and controverted only among the
theologians of the Augsburg Confession, in order that every one
may see that we do not wish in a cunning manner to screen or
cover up all this, or to come to an agreement only in appear- 5
ance; but to remedy the matter thoroughly, and so to set forth 6
our opinion, that even our adversaries themselves must confess
that in all this we abide by the true, simple, natural and only sense
of the Augsburg Confession, in which we desire, through God's
grace, to persevere constantly even to our end, and, so far as it
is placed at our service, we will not connive at or be silent, so
that anything contrary to the same [the genuine and sacred
sense of the Augsburg Confession] be introduced into our
churches and schools, in which the Almighty God and Fa-
ther of our Lord Jesus Christ has appointed us teachers and
pastors.
But in order that the condemned errors of the above enu- 7
merated factions and sects may not be silently ascribed to uy —
since for the most part they have secrectly stolen into localities, 8
and especially, as is the nature of such spirits, at the time when
no place or space was allowed to the pure Word of the holy
Gospel, but all its orthodox teachers and confessors were per-
secuted, and the deep darkness of the Papacy still prevailed,
and poor simple men who were compelled to feel the manifest
idolatry and false faith of the Papacy embraced, alas ! in their
simplicity, whatever was said to be according to the Gospel,
and was not Papistic^ — we cannot forbear testifying also against
them publicly, before all Christendom, that we have neither
* Latin: "Of which evil the Papistic tyranny which persecutes the
pure doctrine is the very chief cause."
(>68 THE FORMULA OF CONCORD.
part nor fellowship with these errors, but reject and condemn
them, one and all, as wrong and heretical, and contrary to the
Scriptures of the prophets and apostles, as well as to our well-
grounded Augsburg Confession.
727 Erroneous Articles of the Anabaptists.
Namely, the erroneous, heretical doctrines of the Anabap-9
tists, which are to be tolerated and allowed neither in the
Church, nor in the commonwealth, nor in domestic life, since
they teach :
1. That our righteousness before God consists not only in ic
the sole obedience and merit of Christ, but in our renewal and
our own piety, in which we walk before God ; which they, for
the most part, base upon their own peculiar observances and
self-chosen spirituality, as upon a new sort of monkery.*
2. That children who are not baptized are not sinners before 11
God, but are righteous and innocent, and thus are saved in their
innocency without baptism, which they do not need. And in
this way they deny and reject the entire doctrine concerning
Original Sin and what belongs to it.^
3. That children should not be baptized until they have at- 12
tained the use of reason and can themselves confess their
faith.
4. That the children of Christians, because they have been 13
born of Christian and believing parents, are holy and the chil-
dren of God even without and before baptism. For this reason
also they neither attach much importance to the baptism of
children nor encourage it, contrary to the express words of the
promise, which pertains only to those who keep God's covenant
and do not despise it (Gen. 17:9).
6. That that is no true Christian assembly or congregation i^
[church] in which sinners are still found.
6. That no sermon should be heard or attended in those 15
churches in which the Papal masses have previously been
said.
7. That no one should have anything to do with those min- 16
isters of the Church who preach the holy Gospel according to
the Augsburg Confession, and censure the errors of the Ana-
baptists ; also that no one should serve or in any way labor for
them, but should flee from and shun them as perverters of
God's Word.
^28 8. That under the New Testament the magistracy is 17
not a godly estate.
9. That a Christian cannot, with a good, inviolate conscience, iS
hold the office of magistrate.
' See Epitome, xii. : 6. » See Epitome, xii. : 6.
parth. other heresies and SEcra 669
10. That a Christian cannot, without injury to conscience, use 19
the office of the magistracy in carnal matters against the wicked,
neither can subjects appeal to the power of magistrates.
11. That a Christian cannot, with a good conscience, take 20
an oath before a court, neither can he by an oath do homage to
his prince or sovereign.
12. That without injury to conscience magistrates cannot 21
inflict upon evil-doers capital punishment.
13. That a Christian cannot, with a good conscience, hold or 2a
possess any property, but that he is in duty bound to devote it
to the community.
14. That a Christian cannot, with a good conscience, be a 23
landlord, merchant or cutler.*
15. That on account of faith [diversity of religion] married 24
persons may be divorced, abandon one another, and be married
to another of the same faith.
16. That Christ did not assume his flesh and blood of the 25
Virgin Mary, but brought them with him from heaven.
17. That he also is not true, essential God, but only has 26
more and higher gifts than other men.
And still more articles of like kind ; for they are divided ^ 27
into many bands [sects], and one has more and another fewer
errors, and thus their entire sect is in reality nothing but a new
kind of monkery.
Erroneous Articles of the Schwenckfeldians.
As, when the Schwenckfeldians assert : 28
-QQ 1. That all tkose have no knowledge of Christ as the 29
reigning King of heaven who regard Christ, according to
the flesh or his assumed humanity, as a creature ; that the flesh
of Christ has by exaltation so assumed all divine properties
that in might, power, majesty and glory he is everywhere, in
degree and place of essence equal to the Father and the eternal
Word, so that there is the same essence, properties, will and
glory of both natures in Christ, and that the flesh of Christ
belongs to the essence of the Holy Trinity.
2. That church service, i. e. the Word preached and heard, 30
is not a means whereby God the Holy Ghost teaches men, and
works in them saving knowledge of Christ, conversion, repent-
ance, faith and new obedience.
3. That the water of baptism is not a means whereby God 31
the Lord seals adoption and works regeneration.
4. That bread and wine in the Holy Supper are not means 3a
whereby Christ distributes his body and blood.
> Cf. Epitome, «i. : 18. « Cf. Epitome, xii. : 2.
670 THE FOKMULA OF CONCORD.
5. That a Christian man who is truly regenerated by God's 33
Spirit can in this life observe and fulfil the Law of God per-
fectly.
6. That that is no true Christian congregation [church] in 34
which no public excommunication nor regular process of the
ban is observed.
7. That the mini&ter of the Church who is not on his part 35
truly renewed, righteous and godly cannot teach other men
with profit or administer true sacraments.
Erroneous Articles of the New Arians.*
Also, when the New Arians teach that Christ is not a true, 36
essential, natural God, of one eternal divine essence with God
the Father, but is only adorned with divine majesty beneath
and beside God the Father.
730 Erroneous Articles of the Anti-Trinitarians.
1. Also, when some Anti-trinitarians reject and condemn the 37
ancient approved creeds, the Nicene and Athanasian, both as to
their sense and words, and teach that there is not only one
eternal divine essence of the Father, Son and Holy Ghost, but
as there are three distinct persons, God the Father, Son and
Holy Ghost, so each person has also its essence distinct and
separate from the other persons; yet that all three, as three
men otherwise distinct and separate in their essence, are either
[some imagine] of the same power, wisdom, majesty and glory,
or [others think] in essence and properties are not equal.
2. That the Father alone is true God. 38
These and like articles, one and all, with what pertains to 39
them and follows from them, we reject and condemn as wrong,
false, heretical, and contrary to the Word of God, the three
Creeds, the Augsburg Confession, the Smalcald Articles and
the Catechisms of Luther. Of these articles all godly Chris-
tians will and should beware, as the welfare and salvation of
their souls is dear to them.
Therefore in the sight of God and of all Christendom [the 40
entire Church of Christ], to those now living and those who
shall come after us, we wish to testify that the above declara-
tion, concerning all the controverted articles presented and ex-
plained, and no other, is our faith, doctrine and confession, in
which we also will appear, by God's grace, with un terrified
hearts before the judgment-seat of Jesus Christ, and for it will
» Cf. Epitome, xii. : 28.
pabtii. othek heresies anl» sects. 671
give an account. We also will neither speak nor write, pri-
vately or publicly, anything contrary to this declaration, but, ])y
the help of God's grace, intend to abide thereby. After mature
deliberation we have, in God's fear and with the invocation tii
bib name, attached our signatures with our own hands.
PART VIII.
ANALYSES AND INDEXES TO THE BOOK OF
CONCORD.
L-ANALYSE8.
I. ANALYSIS OF THE (ECUMENICAL CEEEDS.
I. The Apostles' Oreed, p. 25.
AjincLE I. Of God the Father, § 1.
Article II. Of God the Son, U 2-6.
A.RTICLE III. Of God the Holy Ghost, §§ 7, 8.
II. The Nicene Oreed, p. 25.
Article I. Of God the Father, ^l.
Article II. Of God the Son, ^ 2-6.
Article III. Of God the Holy Ghost, U 7-10.
III. The Athanasian Oreedf p. 26.
Introduction : Ohligation to believe the Catholic faith, 23 l, 2.
I. Doctrine of the Trinity, §§ 3-26.
1. Statement of the mystery, §§3-6.
2. Ampler explanation :
(a) Of the perfect agreement and sommunion of the nature and
attributes of the three persons, §§ 7-19.
(b) Of the personal distinctions, U 20-22.
(c) Of the consequences of the doctrine, §§ 23, 24.
(d) Limitation of statement, § 25.
Conclusion, § 26.
II. Doctrine op the Person and Office of Christ, H 27-40.
Introduction, § 27.
1. The truth and distinction of the two natures, H 28-31 ; in one pet^
son, §§ 32-34.
2. The mediatorial office of Christ, U 35-39.
Conclusion, § 40.
11. ANALYSIS OF THE AUGSBUKG CON-
FESSION.
INTRODUCTION, p. 33.
1. Reasons for the presence of the confessors at Augsburg, and the preparatioK
of the Confession, U 1-7.
2. Scope and purpose of the Confession, ^^ 8-14.
3. Renewal of appeal to a General Council, II 15-24.
I.
CHIEF ARTICLES OF FAITH.
Article I. Of God, p. 37.
1. Reaffirmation of the Nicene doctrine, ^§ 1-4.
2. Rejection of the contrary errors, §| 5, 6.
675
676 ANALYSES AND INDEXEa
Article II. OJ Original Sin, p. 87.
1« Thetical statement :
(a) The source of original sin, § 1.
lb) Its nature: (aa) Negatively; (66) Positively, 22.
(c) Its sinfulness, its punishment and its remedy, § 3.
2. Antithesis : Condemnation of Pelagians and others, § 4.
Article III. 0/ the Son of God, and of 'he Hcly Spirit, p. 88.
(1) The person, 1 1. (2) The natures, § 2. (3) The states of Christ, U 8-56.
Article IV. Of JvMificaiion, p. 38.
1, Rejection of false doctrine, ^ 1.
2. Statement of true doctrine, |^ 2, 3.
(a) The impulsive internal cause, " Grace."
(6) The meritorious cause, " Christ."
(c) The instrumental cause, " Faith."
(aa) Its nature. (66) Its efficacy.
Article V. Of the Means of Grace, or the Origin and Causes of Justifying
Faith, p. 38.
1. Thetical statement, §§ 1-3 :
(o) The instrumental cause of justifying faith, gg 1, 2.
(6) The efficient cause, § 2.
(c) The mode of imparting it, §§ 2, 3.
2. Antithesis : Contrary doctrine of Anabaptists and others rejected.
Article VI. Of New Obedience, p. 39.
1. Good works the fruits of justifying faith, 1 1.
2. The motive for good works :
(o^ Because it is God's will that they be wrought, § 1«
(b) Not to merit justification, g 1.
(ao) Proved from Scripture, g 2.
(66) Maintained by the ancient writers, § 3.
Article VII. Of the Church.^The Church in its True Nature^ p. 89.
Its unity, holiness and perpetuity, ^ 1.
2. Its external marks, § 1.
3. The requisites of true unity, ^^ 2-4
la) Stated positively, ^ 2.
(6) Stated negatively, ^ 3.
(c) Proved from Scripture, § 4.
Article VIII. What the Church is. — The Church in its Present Ap^
pearance, p. 89.
1. Thetical statement :
(o) Mingling of hypocrites and unbelievers with the Church, g 1.
(6) Validity of the Word and sacraments, even when administered by dw
wicked, § 2.
2. Antithesis : Condemnation of the Donatists, etc.
Article IX. Of Baptism, p. 39.
1. Thetical statement :
(a) The necessity of baptism, § 1.
(6) Its efficacy, 1 2.
(e\ Its subjects, 1 2.
2, Antithesis : Condemnation of the Anabaptists, 1 3.
Article X. Of (he Lord's Supper, p. 40.
1. Thetical statement :
(a) The true presence of the body and blood of Christ, { 1.
(6) All communicants partake of them, HI, 3.
S. Antithesis : Disapproval of those who teach otherwise, I 4.
ANALYSIS OF THE AUGSBUKG CONFESSION. (M^
Article XI. Of Confession, p. 40.
1, The retention of private absolution 9 1.
2 Enumeration of sins :
(a) Unnecessary, i 1.
(b) Impossible, 1 2.
Articlb XII. Of ReptrUance, p. 40.
1 Thetical statement :
(a) Those who have fkllen after baptism.
{<m) May repent and be forgiven, § 1.
(66) On repentance should be absolved by the Church, { 2.
^o) The two parts of repentance :
(ac'> Contrition, § 4.
(66) Faith, § 5.
(c) The fruits of repentance, ? 6.
2. Antithesis : Condemnation of —
(o) The Anabaptists :
(aa) Their denial of the possible loss of God's Spirit, § 7.
(66) Their doctrine of sinless perfection, § 8.
(6) The Novatians :
(aa) Their refusal of absolution to the penitent after baptism, J 9.
(66) Their denial that forgiveness is obtained by faith. 1 10.
Article XIII. Of the Use of the Sacraments, p. 40.
1. Thetical statement :
(o) The design of the sacraments, § 1.
(6) Faith necessary for the proper use of the sacraments, § 2.
2. Antithesis : Condemnation of those who teach that the sacraments justify froa
the work done, ^ 3.
Article XIV. Of Ecclesiastical Orders, p. 41.
1. The two parts of the ministry.
2. The necessity of a regular call.
Article XV. Of Ecclesiastical Rites, p. 41.
1. The rites which are to be observed, § 1.
2. The caution concerning them to be taken, § 2.
3. The rites which are not to be observed, ^§ 3, 4.
Article XVI. Of Oivil Affairs, p. 41.
1. Lawful civil ordinances good works of God, 1 1.
2. Enumeration of political ordinances in which the Christian can participate
without sin, ^ 2.
3. Antitheses to § 2 condemned :
(a) Of Anabaptists, ? 3.
(6) Of the monks, |4.
4. Design of those ordinances, § 5.
5. Duty of obedience to the magistrate, \ 6.
Article XVII. Of Christ's Return to Judgment, p. 42.
1, Thetical statement: Christ's return, the resurrection of the dead, the final
judgment, §1.
2. Antithesis: Errors condemned :
ia) That there will be an end of torments, ^ 2.
(6) That before the resurrection there will be a temporal reign of the godly, \ 3,
Article XVIII. Of Free Will, p. 42.
I. Thetical statement :
(«) The power of the free will to work civil righteousness, 1 1
(6J Its inability to work spiritual righteousn&ss, ^§2, 3.
(c) The testimony cf St. Augustine, §|4-7.
43
678 ANALYSES AND INDEXES.
2. Antithesis: Condemnation of the Pelagian doctrine concerning the extent of
human ability, §§ 8, 9.
Article XIX. OJ the CtitLse of Sin, p. 43.
Not God, but the devil and ung3dly men.
Article XX. 0/ Good Works.— Of the Relation of Faith to Good Wwks,
p. 43.
1. Apologetic statement : The charges of the adversaries met, §2 1~7-
(a) Appeal to the writings of the Reformers, § 2.
(b) Contrast with the preaching of former days, § 3.
(c) Improvement in the adversaries from the teaching of the Reformers :
(aa) In the kind of works preached, ^ 4.
(66) In the mention made of faith, |^ 5-7.
2. The doctrine of faith explained, U 8-26.
(o) Justification obtained not by works, but by faith only, { 9.
(aa) Scriptural proof, ^^10, 11.
(66) Testimony of the fathers, U 12-14.
{ec) Necessity of this doctrine shown by contrasting the comfort which
it brings with the distress of conscience occasioned by the doc-
trine of works, §§ 15-22.
(6) What justifying is, U 23-26.
(aa) Not knowledge of history, but believing in the article, Of the For-
giveness of Sins, §§ 23-25.
(66) Testimony of St. Augustine, g 26.
3. The doctrine of good works, § 27.
(a) Motive for good works, \ 27.
(6) Manner in which they are wrought, §| 28-40.
(aa) By the Holy Ghost, received by faith, proved positively, |^ 28-30.
(66) The same proved negatively from human inability, without faith
and the Holy Ghost, U 31-40.
Article XXI. Of Worship of Saints, p. 46.
1. The lives of the saints to be commemorated for the sake of their example, 2 1.
2. Worship or prayers for help not to be addressed them, ^g 2, 3.
Conclusion.
1. Harmony of the Protestant doctrine with the Scriptures and the Church
catholic, § 1.
2. The ground of dissensions, abuses connected with rites in common use, which
could not, with a good conscience, be approved, §22-5.
ARTICLES IN WHICH ARE RECOUNTED THE ABUSES
WHICH HAVE BEEN CORRECTED.
INTRODUCTION, p. 47.
1. Appeal to the Emperor to hear the reasons for the changes made, J 1.
2. Protest against the false charges of adversaries, §§ 2-5.
3. Importance of proper ceremonies, § 6.
Article XXII. (I.). Of Both Kinds, p. 47.
1. The right of the laity to the cup —
(a) Proved from the words of Christ, § 1.
(6^ From the practice of the apostolic Church, § 2.
(c) From the practice of succeeding periods, as shown by the testimony cf
the fathers, §§ 3-10.
(<i) Not to be denied if claimed, § 11.
2. Tiie procession with the mass omitted in the Evangelical ohnrches, { 12.
ANALYSIS OF THE AUGSBUEG CONFESSION. 679
Article XXIII. (II.). Of the Marriage of Pnests, p. 48.
Introduction : Complaints of incontinence among priests, ?§ 1, 2.
1. The marriage of priests defended from the Scriptures, U 3-9.
2. From the practice of the ancient Church, §| 10, 11.
3. From the recency of the contrary practice, U 12-14. ^ ,, ,k ,•,
4. From the remedy for offences God has provided m marriage, U 10"i7.
5. From the wickedness of the prohibition, ^ 18-23.
6. From invalidity of rules conflicting with God's law, q 24*
7. From the testimony of Cyprian and the canons, ^g 25, 26
Article XXIV. (III.). Of the Mass, p. 50.
1. The celebration of the mass in the Evangelical churches, §§ 1-9.
(a) The use of German, U 2-4.
(6) The people receive the sacrament together, § 5.
(c) None admitted unless proved, § 6.
(d) How the people are taught concerning the sacrament, U ", 8.
2. Abuses of the mass among the Romanists, § 10.
(a) Use of the mass for gain, U 10-20.
lb) The mass made an oblation for daily sins, §§ 21-33.
(aa) Contrary to scriptural testimony concerning Christ s oflering,
§^24-29.
(66) Contrary to the design of the sacrament, §§ 30-33.
3. The regularity of the common mass, and the propriety of diminishing the
number of masses, proved from Scripture and Church history, U 34-41.
Article XXV. (IV.). Of Confession, p. 52.
1. Retention of confession by the Evangelical churches, U 1-4-
2. Defects of former mode of confession remedied, §§5-6.
3. Enumeration of sins unnecessary and impossible, U 7-12.
(a) Proved from Scripture, §^7-9.
i«y Proved from Scripture, ^^ . -.
[6) Witness of the Church writers, U 10-12.
1.1
Article XXVI. (V.). Of Distinction of Meats, and of Traditions, p. 53.
1. The doctrine that human traditions merit grace refuted, § 1-
(a) It obscures the doctrine of grace, §§ 4-7. [
(6) It obscures the commandments of God, §§ 8-11.
(c) By the multitude of observances prescribed, and the difficulty of fuifailing
all, it leads consciences to despair, §§ 12-17.
2. Necessity of admonishing the churches of the errors concerning traditions,
§§ 18-29.
(a) Because the Gospel commands the doctrine of grace to be urged,
§§ 18-21.
(6) Because of the direct testimonies of Scripture against such traditions,
§§22-29.
3 Reply to the charge that the Evangelical doctrine promoted lax discipline and
bad morals, §§30-39.
4. Proper observance of traditions, §§ 40-45.
(a) Their true end, § 40. ,, 4, ^r
(6) The liberty to be exercised in their observance, §§ 41-45.
Article XXVII. (VI.). Of Monastic Vows, p. f 7.
1. Introduction: Contrast between the former and the present condition of mo-
nastic life, §§ 1-17. , , , ,.
(a) Formerly, the monastic life was free; now rendered obligatory by vows,
§§ 2-14.
(aa) The rigor and severity of the vows, §§ 2-9.
(66) Tlie false doctrine that vows are equal to baptism, H 10-14.
(6) Formerly the monastic life was entered for the purpose of study ; no^
for work-righteousness, §§ 15, 16.
2. The invalidity of monastic vows, § 18.
(a) They are contrary to God's commands, §§ 18-25.
680 ANALYSES AND INDEXES.
(6) They fail in the essentials of a true vow — viz. that it have respect to
something possible, and that it be assumed voluntarily and with delib-
eration, §§ 27-33.
(c) They are not sufficient justification for the dissolution of a marriage made
in opposition to them, gg 34, 35.
(i) They are proclaimed as a means for meriting forgiveness of sins, §§ 36-
43 ; for acquiring superfluous merits, § 44 ; for entering a state of Chrish
tiau perfection, §g 45-60.
(e) They diflfuse many pernicious opinions among the people, §§51 62.
Article XXVIII. (VII.). OJ Ecdedastical Power, p. 61.
1 The importance of the doctrine, §§ 1-4.
2, The scriptural doctrine stated, §§5-12.
3 The distinction between the ecclesiastical and civil powers, §§ 13-18.
4. Limitations to the jurisdiction of bishops, §§ 19-29.
5. Their power to institute ceremonies examined, §§ 30-68.
(a) The argument by which unlimited power is claimed for them stated,
§§31-33.
(6) Their inability to institute any ceremonies conflicting with the Gospel,
or to demand any observances not commanded of God, §§ 34-52.
(c) The power of the bishops or pastors to establish ordinances, whereby things
may be done in good order in the Church, maintained, §§ 53-68.
6. Appeal to the bishops to relax such observances as may be held without sin,
§§69-77.
Conclusion.
1. Why more abuses are not mentioned, §§ 1-3.
2. The motive and spirit in which the Confession has been prepared, §§ 4, 5.
3. Beadiness of the confessors to add to this summary of doctrine still ampler
information, §§ 6, 7.
III. ANALYSIS OF THE APOLOGY OF THE
AUGSBURG CONFESSION.
Preface p. 73.
Article I. 0/ God, p. 75.
Article II. 0/ Original Sin, Chapter I., p. 75.
A. Of the notion of original sin, §§ 2-34, p. 76.
1. Restatement of the definition of the Confession, §§ 2, 3.
2. Explanation of the terms employed, §§ 4^-14.
(a) In antithesis to the Zwinglians, concupiscence, disease, inborn coT'
ruption, §§ 4-6.
(6) In antithesis to the Scholastics, " to be without the fear of Qod and
faith in God," §§7-13.
8. The definition not new, §§ 15-34.
(a) The ancient definition, " original sin is the want of original right-
eousness," §§ 15-23.
(6) The definition of Augustine, "Original sin is concupiscence,"
§§ 24, 25.
(c) The definitions of Thomas, Bonaventura and Hugo, §§ 27-29.
Id) Scripture proofs, §§ 30, 31.
(e) Importance of the doctrine, §§ 32-34.
B. Against the adversaries of Luther, §§ 35-50, p. 81.
1. Meaning of the statement that baptism removes the guilt of original
sin, but not concupiscence, §§ 35-37.
2. Concupiscence not merely a penalty, but a sin, §§ 38-50.
ANALYSIS OF THE APOLOGY ^81
Article III. 0/ Christ, p. 83.
Article IV. Of Justification, Chapter II., p. 84.
Objections of the Confutation, ^g 1-4.
A. Of the origin of the disagreement, and the errors of the adveiBariee,
gg 5-47, p. 84.
1. The Law and the promises contrasted, §§ 5, 6.
2. What the Law demands, §§ 7, 8.
3. Legal opinions of the Scholastics, §^ 9-11.
4. Errors and abuses of their doctrine, ^^ 12-16.
5. These errors not removed by the expedient of a prima gratia, §2 17, 18.
6. Nor by that of a distinction between merituin congrui and meriiim con'
digni, U 19, 20.
7. Their doctrine leads to despair, ^21.
8. True office of righteousness of reason, §§ 22-24.
9. Summary of the errors on this point rejected, §^ 25-28.
10. Testimonies from the fathers and the Scriptures, §2 29-35.
11. No justification by love, U 36-39.
12. No justification by the Law, §§ 40-42.
13. The righteousness of the Gospel, H 43-47.
B. What is justifving faith? U 48-60, p. 91.
1. Faith defined, § 48.
2. Distinction between faith and the righteousness of the Law, \ 49.
3. The definition established from Scripture, ? 50.
4. Illustrated from the Apostles' Creed, H 51, 62.
5. The three concurrent objects of justifying faith : the promise, gratuity
merits of Christ, ^l 53-56.
6. This doctrine clearly taught even in the Oid Testament, H 67-60.
C. That faith in Christ justifies, gg 61-74, p. 94
1. How faith is attained, U 61-68.
2. Necessity of insisting upon the fact that fath justifies, §§ 69, 70.
3. Faith does not justify as an originating principle, §§ 71, 72.
4. Force of the exclusive particle, "Alone," H 73, 74.
D. That we obtain the remission of sins by fdith alone in Christ, \l 76-106,
p. 96.
1. Justification the remission of sin?, ?276, 76.
2. The remission of sins attained by <Aith alone, H 77-86.
3. Faith the righteousness that a^raiis before God, §§ 87-106.
(a) Proved from Scriptu'e, ^^ 87-102.
(6) Confessed by the fa*,hofs, U 103-106.
4. Faith does not please en accotmt of love, H 107-116.
5. The importance of this doctrine, §§ 117-121.
Of Lave and the IVifiUng of the Law, Chapter III., p. 104.
i. Of the necesfitv of the new obedience, and its relation to faith, {§ 1-61.
1. The Law to be fulfilled by Christians, U 1-25, p. 104.
(o) Necessity of the new obedience, §§ 1-4.
(6) This new obedience cannot be rendered except by those who have
tiist been justified by faith, ^ 5-8.
(c) The error of the adversaries in confining their attention to the
second, and ignoring the first table, of the Law, §§9-11.
((/) The fulfilling of the Law by Christians a progressive and nevei
complete work, §§ 11-14.
(«) Love inseparable from faith, §§ 15-25.
1 Why this fulfilling of the Law does not justify ? U 2j5-61, p. 107.
(a) Because we receive remission of sins for Christ's sake, by faith
alone, U 26-38.
(b) Because even when the Law is fulfilled by Christians their obei
dience is incorapltte and imperfect, ^ 39, 40.
(e) Because we dare not trust in this fulfilling of the Law, H 40-44.
682 ANALYSES AND INDEXEa
(aa) Since Christ remains Mediator, even after we are justified,
JH1,42.
(66) Since the imputation of the righteousness of the Gospel is
from the promise, and is therefore always of grace,
^H2-44.
(d) Because this inchoate fulfilling of the Law pleases not on its owtt
account, but only on account of faith in Christ, |^ 45-61.
B. Be])ly to the arguments of the adversaries, ^§ 62-279, p. 94.
1. The ground of their error concerning good works, §| 62-96, p. 114.
(a) Their ignorace of the fact that without Christ the Law cannot be
fulfilled, U 62-67.
(6) The three true motives to good works stated, ^§ 68-72.
(aa) On account of God's command.
(66) To exercise faith.
ice) On account of confession and thanksgiving.
(e) The reward of good works, U 73-81.
(d) The doctrine of the merit of good works examined, ^g 82-91.
(aa) Its origin, 1 82.
(66) Its effects, ^ 83.
(ee) Its history, U 85-91.
(e) Kestatement of the true doctrine, §| 92-96.
2. Examination of scriptural passages appealed to, §g 97-164, p. 120.
(a) "Though I have all faith, etc., and have not charity, I am noth-
ing" (1 Cor. 13 : 2), §g 97-103.
(6) "The greatest of these is charity" (1 Cor. 13 : 13), U 104-109.
)1.
"Charity, which is the bond of perfectness " (Col. 3 : 14), §g 110-
116.
(d) "Charity shall cover the multitude of sins" (1 Pet. 4:8), U 117-
122.
(«) " By works a man is justified, and not by faith alone " (James
2:24), H 123-132.
(/) General oteervations on Luke 6 : 37 ; Isa. 68 : 7, 9 ; Dan. 4 : 27 ;
Matt. 5 : 3, 7, U 133-138.
"Forgive, and ye shall be forgiven" (Luke 6: 37), U 138, 139.
"Redeem thy iniquities by showing mercy " (Dan. 4 : 27), ^§ 140-
147.
U 148-155.
n
(i) General principles deduced from these passages,
N) "Alms free from every sin" (Tobias 4 : 11), |§ 156-159.
(«) "Give alms, .... and all things are clean unto you" (Luke
11:41), §n60-163.
(1) The testimony of Rom. 4 : 5, as opposed to these false interpreta-
tions of the adversaries, § 164.
(m) Summary of the argument on the proof-texts, § 165.
3, The doctrine of the adversaries contrasted with that of the Grospel,
§§166-181, p. 138.
(d\ Their doctrine of merit derived from reason, § 167.
(6) Their doctrine of the infusion of love from the Law, § 168.
ic) Argument against both, § 169.
(d) The doctrine of the Gospel as over against these errors, §§ 170-
179.
(e) The doctrine of the adversaries a doctrine of doubt, ^ 180, 181.
i. Their objection to faith as the instrumental cause of justification an-
swered, U 182-194, p. 141.
(o) The faith of justification is a supernatural work of God, and not
the faith of devils, § 182.
(6) The faith of justification comprehends confidence in the will, as
well as knowledge in the intellect, §§ 183-190.
(e) Faith and hope can be separated in the schools, but not in fact,
1 191.
(d) Inferences from the preceding argument, §§ 192-194.
6b The opposite doctrine of merit eondigni examined, §§ 196-226, p. 144.
ANALYSIS OF THE APOLOGY. 683
(a) It obscures the glory of Christ, U 195-197.
(6) Gives no peace to the conscience, ^^ 198, 199.
fc) Leads to despair, ^ 200.
(d) Contrary to the testimony of the entire Church and of Scripture^
U 201-226.
6. Counter-objections of the adversaries met, §^ 227-256, p. 151.
(a) Is there, then, no need of good works? ^^ 227-234.
(6) Why, then, is eternal life called a reward? U 235-256.
7. Perversions of the Scholastics, U 257-268, p. 157.
8. The multitude and influence of adversaries no ground for disturbance
of believers, U 269-279, p. 159.
Articles VII. and VIII. Of the Church, Chapter IV., p. 161.
Article VII. : 1. Of the definition of the Church, II 1-29, p. 161.
(a) According to outward fellowship, many wicked men belong to
the Church, U 1-4.
(6) According to the fellowship of faith and the Holy Ghost in hearts,
it is the congregation of saints, ^^ 5-8.
fc) Consolation of this doctrine, §^ 9-11.
(d) Tlie Church not properly an outward polity, but the true people
of God, II 12-16.
(e) Wicked men not, properly speaking, the Church, H 17-19.
(/) The perpetuity and marks of the true Church, |§ 20-22.
\g) The Romish idea of the Church rejected, §§ 23-27.
\h) The scriptural doctrine restated, II 28, 29.
2. Of the unity of the Church, g^ 30-46, p. 168.
(o) Its true unity a spiritual unity, l\ 30, 31.
(6) Dissimilarity of rites no breach of unity, H 32-37.
(c) Appeal of the adversaries to apostolic usage answered, §§ 38-46.
Abticle VIII.: 1. The sacraments efficacious even when administered by
wicked ministers. ^^ 47-49.
2. The use of civil ordinances allowed the Christian, 1 50.
Article IX. Of Baptism, p. 173.
[nfant baptism approved, g§ 51-53.
Article X. Of the Holy Supper, p. 174.
The tnie presence maintained, ^^54-57.
Article XL Of Confession, p. 175.
1. The exception of the adversaries stated, § 58.
2. The comfort derived from absolution, § 59.
8. How frequently the Lord's Supper should be used, H 60-62.
4. An enumeration of sins unnecessary, §§ 63-67.
Article XII. Of Repentance, Chapter V., p. 178.
1. Importance of the controversy, § 1-3.
2. Various erroneous views of the Scholastics and Romanists reoounted,
3. The Gospel doctrine of repentance stated, §§ 28-43
(a) Contrition the first element, H 29-34.
(6) Faith the second, U 35-38.
(c) Faith is conceived and strengthened in absolution, H 39-43.
4. The Gospel doctrine of repentance proved —
(o) From scriptural statements, H 44-54.
(6) From the lives of the saints recorded in Scripture, g§ 55-58.
^. Objections of the advei-saries against faith as a part of repentance ex
amined, § 59.
(a) The faith mentioned is special, and not general, I 60.
(b) Absolution requires this faith, H 61, 62.
684 ANALYSES AND INDEXES.
^
(c) Remission of sins, which the adversaries acknowledge as the goal
of repentance, requires this faith, ^g 63-74.
(d) The doctrine of the merit of an elicit act of love an annulling of
the Gospel, H 7o-87.
e) Their doctrine destroys all peace of conscience, ^g 88-90.
") Examination of patristic testimony, g^ 91-97.
0/ Confession and Satisfaction, Chapter VI., p. 195.
1 Of confession, §^ 1-15, p. 195.
(a) Confession to be retained because of the absolution, |§ 2-4.
(6) Enumeration of offences unnecessary, §§ 5-15.
2. Of satisfactions, U 16-81, p. 198.
(a) Their origin explained, || 16-18.
(6) Their worth and effect, U 19-24.
le) The arguments by which they are supported examined, ^§ 25-43.
(d) The argument against thetn presented, ^g 43-50.
(aa) The doctrine derogates from the death of Christ as a satisw
faction, U 43-48.
(66) And obscures repentance and grace, ^^ 49, 50.
(e) Counter- arguments of tlie adversaries met, ^^ 51-69.
(cm) " Punishment necessary for repentance," but not as merit or
price, U 51, 52.
(66) "The punishment of sin an act of God's justice," §§ 53-69.
(aaa) But contritions more truly a punishment than satis-
factions are, ^ 53.
(666) Not all afflictions punishments, ^^ 54-64.
(ccc) Common calamities are not removed by canonical
satisfactions, but by contrition, §^ 65-69.
(/) The testimony of the fathers, ^ 70-74.
(g) Canonical satisfactions not commanded in the Gospel, ^g 75-80.
Ajtnci^ XIII. Of the Number and Use of the Sacraments, Chapter VII.,
p. 213.
1. Their number, U 1-17.
(a) The Zwinglian and Anabaptist notion of a sacrament rejected,
(6) Principle enunciated according to which the sacraments ought to
be enumerated, § 2.
(c) Definition proposed, § 3.
(d) The three sacraments comprised in this definition, §§ 4, 5.
(e) Confirmation and extreme unction no sacraments, § 6.
f) Ordination not a sacrament, ^^ 7-13.
j) Matrimony not a sacrament, || 14, 15.
i) According to the definition of the adversaries, the number of the
sacraments more than seven, §^ 16, 17.
2. Their use, ^ 18.
(a) They do not confer grace ex opere operato, ^ 18.
(6) They must be used in faith, §19-22.
(c) Abuses arising from the opinion of an opus operatum, § 23.
Article XIV. Of Ecclesiastical Orders, p. 217.
No desire to revolt against the authority of the bishops, except as by their con-
demnation of scriptural doctrine they have rendered it necessary, §§ 24-28.
Article XV. Of Human Traditions in tJie Church, Chapter VIII., p. 21&
1. Human traditions cannot merit grace, §§ 1, 2.
2. The adversaries in teaching otherwise are judaizing, §§ 3-5.
3. Scripture proofs, §§6-12.
4. Traditions were instituted originally not for this purpose, § 1^
5. Folly of instituting thern for such purpose now, §§ 14-17.
6. Doctrine of the adversaries a mark of Antichrist, §| 18-21.
ANALYSIS OF THE APOLOGY. 685
7. How the original end of traditions became perverted, §| 22-24.
8. Evils flowing from this perversion, |^ 25-28.
9. Additional Scripture proofs that these traditions are unnecessary, §§ 29, 30
10. The bishops have no power to institute services with this design, ^§ 31-
87.
11. Useful Church ordinances and edifying ceremonies not to be abolished,
U 38-44.
12. Bodily discipline not to be neglected, g§ 45-48.
13. Solution of the difficulties involved, U 49-52.
Article XVI. 0/ Political Order, p. 227.
1. The distinction between the kingdom of Christ and a civil government,
U 53-57.
2. Legal redress allowed by the Gospel, §^ 58-60.
3. Christians allowed to hold property, fl 61-64.
4. The Gospel doctrine strengthens the magistrate, § 65.
Article XVII. 0/ Christ's Return to Judgment, p. 229.
Article XVIII. Of the Free Will, p. 230.
1. The doctrine of the adversaries Pelagian, §^ 68, 69.
2. In what sense the will is free, and in what it is not, §^ 70-76.
Article XIX. 0/ the Cause of Sin, p. 231.
Article XX. Of Good Works, p. 232.
1. The assurance of the adversaries, ^§ 78-86.
2. Scriptural proof of the doctrine that sins are gratuitously remitted foi
Christ's sake, U 87-88.
3. Testimony cited by the adversaries examined, §§ 89-91.
Article XXI. Of the Invocation of Saints, Chapter IX., p. 235.
1. Futile eflTorts of the Confutation to prove that the saints should be wor
shipped, U 1-3.
2. A threefold honor to the saints approved, §§ 4-7.
(a) We should thank God for their lives, § 4.
(b) We should rejoice in the examples of mercy presented, ^ 6.
(c) We should imitate their faith and other virtues, § 6.
3. The angels and saints pray for the Church in general, ^§ 8, 9.
4. But they should not be invoked, g§ 10-13.
(a) Scripture gives no such command, § 10.
^6) They are not omniscient, ^11.
(c) Prayer without faith resting on God's Word is not prayer, ?§ 1^
13.
5. Nor dare thev be made mediators and propitiators, as by the adversa-
ries, U 14-20.
6. By invoking the saints they dishonor Christ, ^§ 21-31.
7. Abuses springing from this practice, §? 32-37.
8. Summary of charges against the adversaries, and appeal to the Em-
peror, U 38-44.
ABncLE XXII. Of Both Kinds in the Lord's Supper, Chapter X., p. 243.
1. Both parts of the Lord's Supper belong to the entire Church, ?§ 1-6.
2. The adversaries unable to present any scriptural ground for a departure
from this order, ^^ 6-8.
3. The onlv ground of this departure, human preference and priestly am-
bition, g? 9-13.
4. The Church has only borne this injury ; it does not approve of it,
U 14-17.
44
686 ANALYSEvS AhD INDEXES.
Abticle XXIII. Of the Marriage of Priests, Chapter XI., p. 246.
A. Of the reasons for disapproving celibacy, ^^ 1-59.
1. Assurance of the adversaries, ^§ 1-5.
2. The law compelling the celibacy of priests cannot be defended, §§ 6-59.
(a) Marriage is founded on the divine order ordained in the creation,
and therefore pertaining to all, ^^7, 8.
(6) The right to contract marriage is a natural right, and therefore is
immutable, §§ 9-13.
(c) 1 Cor. 7 : 2 pertains to all men who have not a special gift of cx)n-
tinence, U 14-22.
(d) The ancient canons allowed the marriage of priests ; celibacy is an
innovation, ^^ 23-25.
(e) The defence of constrained celibacy under the pretext of superior
holiness hypocrisy, ^§ 26-50.
(cut) In believers marriage is pure, because it is sanctified by the
Wordof God, ^§28-34.
(66) There may be greater purity in the married than even in
those who are truly continent, § 35.
{cc) There is nothing meritorious in celibacy, ^^ 36-50.
(/) The dangers to souls and public scandals that have arisen from
this law, U 51-59.
^ Of the arguments of the adversaries, 1 60.
1. They appeal to a revelation, although their law is contrary to manifest
testimonies of Scripture, ^ 62, 63.
2. They demand that priests ought to be pure, but this refers to inner pu-
rity of heart, and marriage is not impure, ^^ 64-66.
3. " The marriage of priests is the heresy of Jovinian ;" and yet in hia
time the law concerning celibacy unknown, ^§ 67-69.
4. Conclusion, U 70, 71.
Article XXIV. Of the Mass, Chapter XII., p. 259.
1. How the mass is celebrated in the Evangelical churches, §§ 1-5.
2. The abolition of the private mass defended, ^^ 6-8.
3. The mass confers no grace ex opere operato, H 9-13.
4. What a sacrifice is, and what are the species of sacrifice, §^ 16-65, p. 261,
1. Distinction between a sacrament and a sacrifice, ?| 16-18,
2. The species of sacrifice are two — the one propitiatory, the other eucha*
ristic, ^g 19-21.
3. The death of Christ the only propitiatory Sacrifice, ^^ 22-24.
4. All other sacrifices eucharistic, || 25, 26.
6. The worship of the New Testament spiritual, ^§ 27-30.
6. Counter-proofs of the adversaries (Mai. 1 : 11 ; 3:3; Ex. 29 : 38 sq.;
Dan. 8 : 11 ; 12 : 11 ; Heb. 5 : 1) examined and explained, §§ 31-63.
7, Abuses arising from this error, §§ 64, 65.
B. What the fathers thought concerning sacrifice, 'i^ 66, 67, p. 272.
C. Of the use of the sacrament and of sacrifice, ^§ 68-77, p. 273.
D. Of the term " mass," U 78-88, p. 275.
E. Of mass for the dead, ^§ 89-99, p. 277.
Abticle XXVII. Of Monastic Vows, Chapter XIII., p. 280.
1. The crimes of monasticism, §§ 1-8.
2. The questions involved in the controversy, ^| 9, 10.
3. Statement of the grounds for disregarding monastic vows, ^? 11-57,
(a) No vow lawful whereby the one who vows believes that he merits
the remission of sins, ^^ 11-20.
(6) Obedience, poverty and celibacy are Adiaphora, ?^ 21-50.
(c) The vow of celibacy contrary to a law implanted in nature, and
therefore unjustifiable, ^^ 51, 52.
[d) Tae wickedness of monasteries such that some are deserting tliem,
I
ANALYSIS OF THE SMALCALD ARTICLES. 687
(c) The testimony of the ancient canons induce others to aba idon the
monastic life, ^ 57.
4. Reply of the adversaries considered, §^ 58-68.
5. Conclusion, 69, 70.
Article XXVIII. Of Ecclesiastical Power, Chapter XIV., p. 295.
1. The points at issue, §§ 1-6.
2. The bishops have no right to impose traditions not enjoined iu Grod's
Word, 1^7-14.
3. Traditions may be observed when not regarded necessary services.
gnS, i6.
4. Arguments of the adversaries considered, H 17-27
IV. ANALYSIS OF THE SMALCALD ARTI-
CLES.
Preface, p. 307.
Part I. Op the Chief Articles concerning the Divine
Majesty, p. 311.
The unity of the divine essence.
Personal characteristics within the Godhead.
Incarnation of the Son of God, and the acts belonging to his mediatorial office.
Part II. Of the Articles which refer to the Office
AND Work of Jesus Christ, or our Redemption, p. 312.
AjiTlCLE I. Of the Ment of Jesus Christ, and that Man is Justified by Faith
ahne, which Appropriates this Merit, p. 312.
Article II. Of the Mass, p. 312.
1. Statement of the point of controversy, 1 1.
2. Considerations against the Papal mass presented for the thought of
fair-minded men among the adversaries, §§ 2-10.
(a) It is a human device, § 2.
(6) It is unnecessary, § 3.
(c) The sacrament can be received in a better way, 5| 4, 5.
(d) It is connected with numerous and dangerous abuses, § 6.
(e) It is used as a means to obtain forgiveness of sins, § 7.
(/) The presumption of employing it as a devotional exerciae, 2§ 8, 9
3. The abuses which it has originated, §§ 11-24.
(a) Purgatory, ?§ 12-15.
(6) The apparitions of evil spirits, §| 16, 17.
(e) Pilgrimages, U 18-20.
(d) Fraternities, | 21.
(e) Relics of saints, §§ 22, 23.
{/) Indulgences, § 24.
(g) Invocation of saints, §^ 25-29.
Article III. Of Chapters and Cloisters^ p. 317.
1. They should be devoted, as originally intended, to educational pur
poses, § 1.
2. If this bij not done, they should be destroyed, { 2.
688 ANALYSES AND INDEXES.
Article IV. OJ the Papacy, p. 318.
1. The Pope not head of the Church by divine right, H 1-6.
2. If, by human right, this position were conceded him, it would be of no
benefit to the Church, §§ 7-9.
3. The Pope the true Antichrist, || 10-14.
4. Conclusion of Part II., H 15, 16.
Part III. Articles for the Consideration of Learned
AND Reasonable Men, p. 321.
Article I. Of Sin, p. 321.
1. Declaration of the sin derived from Adam's transgression, and the evD
works that proceed therefrom, ^^-3.
2. Enumeration of Scholastic dogmas concerning human ability in conflict
with the scriptural doctrine, §§ 4-11.
Article II. Of the Law, p. 322.
1. The primary design of the Law, and why ineffectual, gg 1-3.
2. The chief office of the Law, as now decla'red, §§4, 5.
Article III. Of Repentance, p. 323.
1. Of the scriptural doctrine of repentance, §§ 1-9.
(a) The office of the Law in the New Testament, §^ 1-3.
(6) The office of the Gospel, as completing the repentance wrought by
theLaw, §H-8.
2. Of the false repentance of the Papists, U 10-45.
(a) Its origin in improper conception of original sin, § 10.
(6) Its sphere confined to actual sins, 1 11.
(c) Its three parts, contrition, confession and satisfaction, which are
claimed to be meritorious acts, §§ 12.
[cui) How confidence which should be placed in Christ is there-
by diverted to man's own works, g^ 12, 13.
(bb) Errors connected with their contrition, g| 15-18
(cc) Errors connected with their confession, || 19, 20.
(dd) Errors connected with their satisfaction, g§ 21-28.
8. This false contrasted with scriptural repentance :
(o) The latter acknowledges man's entire corruption and impotence,
§^30-35.
(6) The latter, which recognizes nothing in us that is not sin, is not
partial and uncertain like the former, which is confined to acta
of sin, g 36.
(c) The latter is accompanied also by a confession and a satisfaction,
which are likewise neither partial nor uncertain, §§ 37, 38.
(d) The latter continues until death, § 40.
4. Warning against those who hold that faith may exist in men who arc
guilty of manifest crimes, §^ 42-45.
Article IV. Of the Gospel, p. 330.
The forms in which the consolation of the Gospel is administered.
Article V. Of Baptism, p. 330.
1. The true nature of baptism defined, g 1.
2. The false opinions of Scholastics rejected, §^ 2, 3.
8. Infant baptism defended, § 4.
Article VI. Of the Sacrament of the Altar, p.
The true presence of Christ's body and blood, 1 1.
Communion under both forms maintained, §§ 2-4.
8. Tra:isubstaQt;atlon rejectcid, ^5.
¥
ANALYSIS OF THE SMALCALD AKTICLES. 689
ARTICT.E VII. Of the Keys, p. 331.
The power of the ke^s is to be exercised not only with gross and manifest, bu'
also with subtile and secret, sins, which are known only to
God. ^
Article VIII. Of Confession, p. 331.
1. Confession and absolution to be retained, ^ 1.
2. The enumeration of sins free to every one, ^ 2.
3. As true absolution must be restricted to the external or written "Word,
enthusiasm, or the claim to have the Spirit without or beyond
the written Word, is refuted, gg 3-13.
Article IX. Of Excommunication, p. 333.
The greater excommunication — i. e, that which inflicts civil penalties — rejected.
The less, which does not admit open and obstinate sinners tc
communion, approved.
Article X. Of Ordination and the Gall, p. 332.
The right of the Evangelical churches to ordain ministers.
Article XI. Of the Marriage of Priests, p. 334.
Attack upon the Komish prohibition, and defence of Protestant permission, of
marriage of the clergy.
Article XII. Of the Church, p. 334.
1. The Papacy not the Church, ^1.
2. What the Church is, g 2.
3. Wherein the holiness of the Church consists, § 3.
Article XIII. How Man is Justified before God, and of Good Works,
p. 335.
1. Justification by faith, ^ 1.
2. Good works follow faith, so that where they do not follow the faith u
false, §^2-4.
Article XIV. Of Monastic Vows, p. 335.
Monastic vows directly conflict with the chief article of the Christian faith.
Article XV. Of Human Traditions, p. 336.
1. The godless doctrine of the Papists, g^ 1, 2.
2. Conclusion of Part III., H 3-5.
' Nothing concerning the above articles can be yielded, 1 3.
Enumeration of some superstitious illusions of the Papists, \l 4, h.
%]
APPENDIX.
OF THE POWER AND PRIMACY OF THE POPE.
I. OfthePope,n-^%V'^^'
Introduction: The points in controversy stated, H 1-6.
1. The bishop of Rome net universal bishop according to divine right —
(a) Proved from Scripture, §§ 7-11.
(6) From the testimony of the ancient Church, U 12-21.
(c) Scripture passages cited to the contrary explained, U 22-30.
2. The power conferred by Christ upon his apostles purely spiritual
§231-34
690 ANALYSES AND INDEXES.
8. Th(} necessity of complete severance from the government of the Pope.
U 35-59.
(a) No obedience to be rendered those who defend godless services of
false doctrine, § 38.
(6) The Popes defend such services and doctrines, ?^ 39-48.
(aa) The marks of Antichrist applied to the Papacy, ^^ 39-42.
\bb) Some of tlie godless services and false doctrines enumeiated:
the profanation of masses, the Eomish doctrines of re^
pentance, of justification, of sin, of the necessity of the
enumeration of sins, of satisfactions, indulgences, wor-
ship of saints, the tradition concerning celibacy, the false
doctrine and godless service of vows, ^| 43-48.
(e) The two great sins of the Papacy: of defending these errors by
unjust punishments, and of wresting the decision of ecclesias-
tical controversies from the Church, §§49-51.
(d) An appeal to all godly men, and especially to rulere, to reject
these errors, and to provide for their removal from the Church,
U 52-59.
II. Of the Power and Jurisdiction of Bishops, U 60-82, p. 348.
1. The parity, according to divine right, of all pastors, elders and bishops,
§§60-64. , .
2. The consequent legitimacy, according to divine right, of ordination
performed by a pastor in his own church, and the necessity for
the Church to assert this right when the regular bishops are
enemies of the Gospel, §§ 65-72.
8. For the same reason, the jurisdiction of excommunication is denied the
bishops, and transferred to the pastors, §§ 73-76.
4. The jurisdiction in forensic cases, especially those pertaining to mar-
riage, having been committed to them entirely on the author-
ity of human right, should also, because of its unjust exercise,
be withdrawn, §§ 77, 78.
^ Summing up of the argument of the Appendix, showing the reasons
why they are no longer to be recognized as bishops, § 79.
6. The charge added that the bishops are defrauding the Church of alms,
U 80-82.
V. THE SMALL AND LARGE CATECHISMS.
[Analysis not given, for reasons stated in Preface to this volume.]
VI. ANALYSIS OF THE FOEMULA OF CON-
CORD.
PAET I.— EPITOME.
Introduction. Of the Comprehensive Summary Rule
AND Standard, p. 491.
1. The Holy Scriptures the only rule and standard, §§ 1, 2.
2. Enumeration of the Confessions of the Church, §§ 3-6.
i. Distinction between the authority of the Holy Scriptures and that of
the Confessions, §2 7 K.
I
*
»
ANALYSIS OF THE FOKMULA OF CONCORD. 691
Chapter I. Of Original Sin, p. 493.
1. Statement of the controversy, ?. 1.
2. Affirmative statement of the pure doctrine:
(a) The distinction between human nature and original ?in, 5 2.
(6) The reasons for the distinction, §§ 3-7.
(c) The extent of Original Sin, ^ 8-10.
8. Negative : Rejection of false doctrines :
{a) Pelagian errors, §^ 11-14.
(b) Synergistic errors, ^^ 15, 16.
le) Manichaean errors, §§ 17-19.
(d) Arguments of adversaries rejected.
(do) Abuse of terms employed by Luther, §^ 20, 21.
(bb) Ambiguity of *' nature," ^ 22.
{cc) Use of philosophical terms, ^2 23, 24.
Chapter II. Of the Free WiU, p. 496.
1. The controversy stated, ^ 1.
2. The pure scriptural doctrine :
(a) The blindness of the intellect in spiritual things, 1 2.
(6) The enmity of the will to God, and the entire impotence of mar
with respect to spiritual life, ^ 3.
(c) Conversion a work of God's Spirit through the means of grace,
3. Rejection of contrary and false doctrines, § 7 sqq.
(o) Enumeration of errors :
(aa) Of Stoical and Manichsean fatalism, § 8.
(66) Of Pelagianism, § 9.
Ice) Of Semi-Pelagianism and Synergism, §§ 10, 11.
idd) Of sinless perfection, | 12. '
(«e) Of enthusiasm, ^13.
iff) Of Flacianism, g 14.
^6) Examination of several frequently used formulas, §| 15-18.
(c) Brief declaration of the " number of causes " of conversion, 1 19.
CHAPTER III. Of the Righteousness of Faith before God, p. 500.
1. The controversy stated, ^g 1, 2.
2. The pure scriptural doctrine :
(a) Christ our righteousness according to both natures, 2 3.
(6^ God forgives sins out of pure grace, ^4.
(c) Faith alone is the means whereby we apprehend Christ as Savionr,
{d) What justifying faith is, | 6.
(e) Meaning of the word "to justify," 2§ 7, 8.
(/) The certainty of faith, ^9.
(g) Doctrine of the exclusive particles, 2 10.
(h) Relation of faith to good works, ^ 11.
S. Rejection of contrary and false doctrines :
(a) Chief error of Osiander, ^ 12. (6) Of Stancar, ^ 13. (c) Othei
errors of Osiander, || 14-16.
(d) Errors of the opposite extreme, ^ 17.
(e) Corruptions of the pure doctrine connected with the ambiguity of
the Interim, U 19-23.
Chapter IV. Of Good Works, p. 503.
1. Statement of the controversies, §§ 1-4.
2. The pure scriptural doctrine:
(a) Relation of faith to good works, | 6. (6) Exclusion of good works
from articles " Of Justification," § 7. (c) All men in duty
bound to do good works, ^ 8. (d) In what sense term " neces-
sary" is allowable, ^9. (e) Limitation of terms, ^10. {f)
Charge of teaching indifference of good works rei)elled, ^ 11.
692 ANALYSES AND INDEXES.
(g) Spontaneity of good works, ? 12. {h) Freedom of spirit not
perfect, ^ 13. (i) Non-imputation of this infirmity to the elect,
\ 14. (j) How faith and salvation are preserved and retained.
1 15. ^
3. Rejection of false doctrines:
(a) That good works are necessary to salvation, § 16.
(b) That good works are injurious to salvation, §g 17, 18.
(c) That faith in Christ and the Holy Ghost may exist where there is
a deliberate purpose to sin, § 19.
Chapter V. 0/ the Law and the Gospel, p. 506.
1. Statement of the controversy, ^ 1.
2. The pure scriptural doctrine :
(o) Distinction between the Law and the Gospel, § 2. (6) Definition
of the Law, U 3, 4. (c) Meaning of the term " Gospel," §§ 5,
6. (d) How the revelation of sin is made, §g 7-9. (e) Pecu-
liar office of the Gospel, § 10.
3. Rejection of the contrary doctrine, that the Gospel convicts of sin, § 1 1.
Chapter VI. 0/ the Third Use of the Law, p. 508.
1. Statement of the controversy, ^ 1.
2. The pure scriptural doctrine:
(a) Believers are not without law, g 2. (6) The Law to be preached
even to the regenerate and justified, § 3. (c) Need of the Law
because of the imperfection of sanctification, § 4. (d) Distinc-
tion between the works of the Law and the fruits of the Spirit,
§§5,6.
8. Rejection of the false doctrine, that the law of God is not to be urKed
upon true believers, § 8.
Chapter VII. Of the Lord's Supper, p. 509.
1. Historical introduction, ^ 1.
2. Statement of the controversy, §§ 2-5.
3. The pure scriptural doctrine :
(o) The true presence, g^ 6, 7. (6) The consecration, §^ 8, 9. (c) Vhe
foundation of the doctrine of the true presence, §§ 10-14. (d)
The oral partaking of the body and blood, ^ 15. (e) Th*? re-
ception of Christ's body and blood by both worthy and un-
worthy communicants, |§ 16-20.
4. Rejection of false doctrines :
(a) Of the Papists, §§ 2^24. (6) Of those who deny the true pres-
ence, §^ 25-36. (c) Of those who err concerning the partaking
by both worthy and unworthy, §§ 37-39. (d) Of adoration of
elements, § 40. (e) Examination of unjust inferences and fals^
charges, §§ 41, 42.
Chapter VIII. 0/ the Person of Christ, p. 516.
1. Origin of the controversy, § 1.
2. Statement of the controversy, §§ 2, 3.
3. The pure scriptural doctrine :
(a) The personal union, §§4-6. (6) The properties of the two nar
tures, and their relation to each other, g§ 7-16. (c) The bear-
ing of this doctrine on that of the Lord's Supper, § 17. {d)
The opposition of this doctrine to Nestorianism and Euty •
chianism, § 1*8.
4. Rejection of the false doctrines :
Twenty-OD*? errors enumerated of Nestorius, Eutyches, Arius, Marciim
and others, §^ 19-39.
Chapter IX. Of the Descent of Christ into Hell, p. 522.
1. Statement of the controversy, ^ 1.
2. LimitatioQs to be observed in the discussion, §§ 2, 3.
A^ALVSiS OF THE FOKMULA OF CONCORD. 693
Chapter X. Of Ecclesiastical Ceremonies, p. 622.
1. Statement of the controversy, ^ 2.
2. Pure scriptural doctrine :
(o) Ecclesiastical^ rites not enjoined in God's Word are not of them-
selves diviiie services, ^ 3. (6) Power to change ecclesiastical
rites, 1 4. (c) Caution to be exercised with respect to the weak,
^5. id) No concession to be made even with respect to Adi-
aphora in times of fjcrsecution, g 6. (e) Dissimilarity in rites
no ground for Church censure, \ 7.
8. Rejection of the false doctrine :
Four contrary errors stated, |§ 8-12.
Chapter XI. Of God's Eternal Predestination and Election, p. 525.
1. Introduction, ^ 1.
2. The pure scriptural doctrine :
(a) Distinction between foreknowledge and predestination, §§ 2-5. (b)
God's decrees not absolute, but hypothetical, ^g 6-12. (c) Cau-
tion to be observed in considering this doctrine, ^§ 13-15.
3. Rejection of false doctrines :
Enumeration of four errors concerning the will of God, his call and
the causes for the final ruin and the final salvation of men,
§n6-21.
Conclusion.
Statement of what has been accomplished in the epitome, § 22.
APPENDIX, p. 529.
Of other Heresies and Sects which never Accepted the Augsburg Confession,
I. Errors of the Anabaptists, ^? 2-19.
(o) Those which cannot be tolerated in the Church.
(6) Those which cannot be tolerated in the government.
(c) Those which cannot be tolerated in the family.
II. Errors of the Schwenkfeldians, §§ 20-27.
fll. Errors of the New Arians, U 28.
IV. Errors of the Antitrinitarians, I 29.
Conclusion, §§ 30, 31.
Part II. SOLID DECLARATION.
INTRODUCTION, p. 533.
Op the Comprehensive Summary and Rule op Doc-
trine, p. 535.
1. Endorsement of the former symbols of the Church, §§ 1, 2. 2. The
Holy Scriptures the sole rule of faith, § 3. 3. The three (Ecu-
menical Creeds, § 4. 4. The Augsburg Confession, g 5. 5. The
Apology, g 6. 6. The Smalcald Articles, ^ 7. 7. The Cate-
chisms, Is. 8. Relation of the symbols to the Holy Scrip-
tures, II 9-13.
Op the Antithesis or Rejection of False Doctrine,
p. 538.
1. Duty of the Church to resist false doctrines, 1 14. 2. When controversy
is justifiable, § 15. 3. Motives for the present declaration, § 16.
4. Errors rejected: (o) Thosp repudiated in the primitive
46
G94 ANALYSES AND INDEXES.
Church, § 17. (6) Those repudiated in the symbols above tnu-
merated, ^ 18. (c) Those arising during thirty years past,
partly from the Interim, and partly from other sources, among
the theologians of tlie Augsburg Confession, ^ 19. 5. Fidelity
to Augsburg Confession reasserted, § 20.
Chapter I. OJ Original Sin, p. 537.
I. Statement of the controversy, g^ 1-3.
II. The pure scriptural doctrine :
1. The corruption and ruin of human nature, §^5, 6. 2. The manner in
which original sin is propagated, ^§7-9. 3. The factors of
original sin: (a) The negative, §10. (6) The positive, U U,
12. 4. The punishments of original sin, 1 13. 5. The remedy
for original sin, | 14.
III. Kejection of contrary errors :
(1) Pelagian and Pelagian izing, g§ 17-25. (2) Manichaean, (a) State-
ment of, H 26-33. (6) Confutation: (aa) From article Of Crea-
tion, U 34-42. (66) From article Of Kedemption, U 43, 44.
(cc) From article Of Sanctification, §45. (dd) From article Of
Kesurrection, §§ 46,47.
IV. Explanation of terms employed :
(1) Nature, §§ 51-53. (2) Substance and accident, U 54-62.
Chapter II. Of the Free Will, p. 551.
I. Statement of the controversy, §§ 1-4.
II. Pure scriptural doctrine concerning human power in conversion :
1. The impotence of unregenerate man in spiritual things, §§ 7-16. 2.
His enmity to God, and consequent inability to work or co-
operate in spiritual things, §§ 17-24. 3. Conversion, regenera-
tion, etc., solely the work of the Holy Ghost, §§25-27. 4.
Harmony of the Confessions of the Church with this scriptural
doctrine, §§ 28-45.
III. How man is converted to God.
1. Abuse of this doctrine to be avoided, §§ 6, 47. 2. God's appointment
of means for converting men, §§ 48-54. 3. Certainty of the
Spirit's grace and co-operation where the Word is preached
and heard, §§ 55, 56. 4. The means inoperative when de-
spised, §§ 58-62. 5. Human co-operation begins with the work
of the Holy Ghost, §§ 63-66. 6. Distinction between the bap-
tized and non-baptized, §§ 67-69. 7. Application of the argu-
ment to the determination of the efficient cause of conversion,
§§ 70-73.
IV. Rejection of errors and limitation of several customary expressions, §§74
90.
Chapter III. Of the Righteoumess of Faith before God, p. 570.
I. Statement of the controversy, §§ 1-8.
IL The pure scriptural doctrine :
1. Definition and ground of justification, §§ 9-17. 2. Meaning of " re-
generation," as used in this article, §§ 18-20. 3. Relation of
sanctification to justification, § 21. 4. Relation of the imputed
righteousness of faith to the inchoate righteousness of new
obedience, §§ 22-35. 5. Doctrine of the exclusive particles,
§§36-41. 6. The Apology's explanation of James 2: 14, 2^
U 42, 43.
III. Rejtjction of errors:
1. Concerning the relation of Good Works to Justification, §§ 44-53. 2.
Concerning the indwelling of God, and the nature of Christ,
regarded as our righteousness, §§ 54-58. 3. Recapitulation,
U 59-67.
ilNALYSIS OF THE FOKMULA OF CONCORD. 695
Chapter IV. 0/ Good Wcyrks, p. 582.
L Statement of the controversy, §§ 1-12.
II. The pure scriptural doctrine:
1. The necessity jf good works, U 14-20. 2. Why good works are nece»
sary, §| 21-29. 3. How righteousness and salvation are pre*
served in us, ^§ 30-36. 4. In what sense good works are pe^
nicious to salvation, ^37.
III. Rejection of contrary doctrine, ^§ 38-40.
Chapter V. Of the Law and the Gospel, p. 589.
I. Importance of an accurate distinction between the Law and the Gospel, 1 1.
II. Statement of the controversy, ^g 2-4.
III. The pure scriptural doctrine:
1. The doctrine of the Law, ^§5-18. 2. The doctrine of the Gospel,
U 19-22. 3. The distinction between the two, §g 23-26.
rv Danger resulting from a confusion of these doctrines, 1 27.
OHAFrER VI. 0/ the Third Use of the Law, p. 595.
I. Statement of the controversy, §^ 1-3.
II. The pure scriptural doctrine :
1. The Law indispensable for holiness of life, ?? 4-9. 2. The relation
of the Gospel to the new obedience, U 10-15. 3. Distinction
between the works of the Law and the fruits of the Spirit,
U 16-19. 4. Reasons why the Law is needful for believers.
^ , U 20-25.
£11. Rejection of the contrary doctrine, which repudiates the third use of the
Law for believers, ^ 26.
Chapter VII. Of the Lord's Supper, p. 600.
I. Why this topic is treated, ^ 1.
II. Statement of the controversy, ^ 2.
III. The doctrine taught by the Lutheran Church :
(1) In the Augsburg Confession, §§ 9-11. (2) The Wittenberg Formula
of Concord, gg 12-16. (3) The Smalcald Articles, §§ 17-19.
(4) The Small and Large Catechisms, U 20-27. (5) Luther's
Large Confession concerning the Lord's Supper, |^ 28-32. (6)
Luther's last Confession, ^ 33.
IV. The expressions "in," "with" and "under," ^§35-40.
V. The scriptural proof of the true presence, §g 42-59.
VI. The communion of the unworthy, §§ 60-72.
VII. The consecration, gg 73-90.
VIII. Arguments of the adversaries disproved, chiefly from Luther, §| 91-106.
IX. Rejection of errors.
1. Those of the Papists, ^^ 107-110.
2. Those of the Reformed, U 111-128.
Chapter VIII. Of the Person of Christ, p. 624.
I. Statement of the controversy, ^§ 1-4.
II. The pure scriptural doctrine of the personal union stated, §§ 5-12.
III. The glory and majesty of Christ's humanity imparted by the personal union,
^^ 13-30.
IV. The Communicaiio Idiomatum, §§ 31-62.
V. The doctrine of the Comrnunicatio Idiomatum guarded against possible mia
understandings, §^ 63-87.
VI. Rejection of contrary errors, || 88-96.
Chapter IX. Of the Descent of Christ to the Dead, p. 643.
I. Brief statement of the doctrine, §§ 1, 2.
II. The mode of the descent inexplicable, § 3.
696 ANALYSES AND INDEXES.
Chapter X. OJ Ecclesiastical Ceremonies, p. 648.
I. Statement of the controversy, ^g 1-3.
II. What are Adiaphora, or matters of indifference, ^§4-17.
III. The testimony of the Smalcald Articles, U 18-24.
IV. Kejection of errors, § 25.
Chjlpter XI. Of God's Eternal Predestination and Election, p. 649.
I. Reasons for introducing the topic, §? 1, 2.
II. The pure scriptural doctrine :
1. The distinction between foreknowledge and election, ^ 3-8. 2. God'a
election to life not to be sought merely in his inscrutable coun-
sel, bu* in his revealed will — i. e. the Gospel, §^ 9-12. 3. What
the purpose of God, as revealed in the Gospel, comprises, ?? 13-
24 4. Who are the elect? §§25-33. 5. The small number
of the elect not determined by want of efficacy attending the
divine call, U 34-42.
III. The consolation afforded by this doctrine, §§ 43-61.
IV. Distinction to be made between what is and what is not revealed, §§ 62-70.
V. Application of this doctrine to the life, §§ 71-93.
CoNCIiUSION.
The purpose of these articles, and the kind of harmony desired, §§ 94-96.
APPENDIX.
Of Other Factions and Sects, which never embraced the Augsburg Qm/estion
p. 666.
General description, §§ 1-8.
I. Errors of the Anabaptists, U 9-27.
II. Errors of the Schwenkfeldians, §§28-35.
ril. Errors of the New Arians, § 36.
IV. Errors of the New Antitrini/ arians, §§37, 38.
V. Conclusion, §§ 39, 40.
II-INDEXES.
INDEX I.
SCRIPTURAL TEXTS QUOTED IN THE BOOK OF
CONCORD.
Genesis 1:11 248
1:26 sq 509
1:27 79
1:28 48,248,615
2:16 509
2:18 58
3 550
3:3 509
3:7 sqq 322
3 : 15 82, 83, 185, 593
4:10 258
6:5 496
8 : 21 496, 497, 555
15:1 93
15 : 6 575
17 : 7 sqq 530
22:18 593
25:23 665
Exodus 9:16 664
20 : 2 sqq 364 sqq., 391 sqq.
20:6 133
20:7 51
20:12 155
20:15. 229,290
29:38 266
33:3 322
Leviticus ...3 : 1 sq 263
7:11 sq 263
19; 18 138
Numbers. ..6 : 2 sqq 292
14:18 110,147
28 : 4 sq 267
Derteron.,.4 : 24 147
6:5 105,138,285
6:68qq 386
12: 8 sqq 598
16:10 276
29:4 557
30:6 557
32:6 545
32:18 493
1 Saniuol...2:6 185
2:36 245
2 Sainuel..l2 : 13 185, 186
22:5 207
1 Kings. .12: 26 sqq 220
46
Job 9:28 110, 147
9:30 110,147
10:8 493
10 : 8-12 545
19:26 494
Psalms 1:2 509,595
2:10 347
4:5 265
5:5 651
5:9 78,655
6:1 .207
6:2 sq 182
7:8 110,147
8:1 629
8:6 629,638
12:2 sq 655
14:1-3 78
18:5 207
19 : 12 40, 53, 177, 331
25 568
31:22 662
32: 1 96, 101, 111, 576
32 : 2 112
32:4 ...197
32:6 112
33:18 187
36:1 78
37:1 117
38:4 182
38:8 182
40:6 265
45:12 237
50:8 ,118
50 : 13 265
50 : 15 94, 133, 265, 399, 451
51:4 197,322
51:10 557,564
51 : 16 sq 265
54:7 585
56:12sq 263
68 : 18 106
72:11 237
72:15 237
82:6 243
90 551
93:1 sq 629
697
698
ANALYSES AND INDEXES.
Pwaias...l00:3 493
109:13 410
110:1 594
110 : 3 564, 585
111:4 sq 274
116 : 11 80, 286
116 : 17 265
118:18 ;...185
119 509
119:1 595
119 : 1 sqq 509
119:28 185
119:35 599
119:71 597
119:105 491
130:3 sq 93, 110, 147
130:7 324
136:1 25,376
139:14 493
139 : 14-16 546
139:16 650
140:3 78
143 : 2...110, 112, 147, 157, 191,
331, 599
143 : 8 186
147 : 11 437
Proverbs ..10: 12 125
17:15 501, 572
19:17 426
20:9 110,147
27:23 196
Ecclesias..l2 : 1 493
12:7 546
Isaiah 1:16-18 129
1:17-19 210
5:23 572
11:2 638
11:10 237
14:27 651
26:16 208
28 209
28:16 188, 239
28:21 185
37:28 650
38:10 182
38:13 182
40:6 110, 148,258
45: 9 sqq 493
45:11 545
49:6 594
49:23 188
52:11.. 257
53:5 312, 594
53:6 232, 312
53:10 263,270
53:11 100
54:5 493,545
55:11 215
58:7 130
58 : 8 sqq 154
58:9 129
61:1 638
64:8 493, 545
Jereiniah...3 : 1 662
7:22 118, 264
7:23 264
9:23 498
10 : 24 207
Jeremiah .15: 19 133, 538
17:9 53, 555
23:6 50n
23:29 323
31:19 80
31:33 104, 120
35: esq 293
49:12 209
Ezekiel 7 : 26 246
11:19 557
18:21 sq 131
18 : 23 526, 663
' 20 : 18 sq 220
20:25 287
33: 11 195, 526, 663, 664
Daniel 2:28 525
3:29 131
4:27 129, 130, 131
4:14 634
8:11 sq 267
9:18 sq 148, 149
11:31 268
11:36 sqq .167
11 : 37 251
11:38 221,270
12:11 267, 268
Hosea 13 : 9 ....650, 660
13:14 204
Jonah 2:8 110, 148
3:10 210, 221
Habakkuk.2:4 100, 184, 573, 580
Zachariah..! : 3 133
1:12 235
2:13 110, 148
3:2 321
9:10 629
Malachi 1 : 2 sq 665
1:11 265
3:3 266
Tobias 4:5 135
4:11 135
4:19 135
2 Maccab..l5 : 14 236
Matthew ...1 : 21 547
3:2 328
3:7 328
3:8 131, 200, 202
3:12... 161
4 : 17 200, 202
5:3 129
5:6 655
5:7 129
5:10 117
5:13 282
5 : 21 sqq 416, 507, 591
5:32 257
5: 34 sqq 399
5:39 228
5:46 418
6 : 9 sqq 368 sqq., 448 sqq.
6:14 134, 462
6 : 33 456
7:7 sq 451
7:12 431
7:15 63, 172, 346, 648
7:18 231
7:22 658
9:12 484, 513, 614
SCEIPTUKAL TEXTS QUOTED IN THE BOOK OF CONCORD. 699
Matthew-lO : 29 650
11:5 513
11:6 300
11:27 557, 634, 641
11 : 28...183, 237, 483, 513, 614,
654, 660, 661
13:llsq 553
13:15 557
13:38 ...165
13:47 161, 165
15; 3. 55
15: 9.... 55, 59, 205, 206. 218,
285, 289, 294, 313, 523, 645
15:11 55,296
15:13 64
15:14 64
15:19 496
16:18 342, 525, 651
16:19 160, 212
17:5 143, 562, 660
17:21 56
18:2 339
18:6 sq 647
18:15-17 429 sq.
18: 18 203, 342
18:19 sq 342
18 : 20.... 330, 343, 350, 385, 639
19:6 250 sq., 257
19 : 11 49, 249
19:12 250
19:17 104, 133
19:21 290
19:29 287, 289
20:3sqq 654
20:16 658
22 : 1 sqq 652
22 : 2 sqq 654
22: 8 sqq 656
22:6 656
22:12 656
22:21 377
22:37 122
23:2 39
23:3 298
23 : 13 sqq 291
23:37 563,657
24:5 335
24:13 586
24: 23 sqq 335
25:21 235
25:23 235
25:35 155
25:41sq 417
25:46.... 155
26:26 183
26:26-28 374
26:27 47
26:28 183
28:18 518, 521, 608, 634,
637, 641
28:19 173, 466
28 : 19 sq 370, 389
28:20 344, 639
Mark 1 : 1 590
1 : 15.... 184, 200, 324, 507, 661
6:20 434
9:24 614
10:29 289
Mark 14:22 610
14:22-24 374
14:23 512
16:15 61, 590,654
16:15sq 390
16:16 262, 332, 371, 466,
488 sq., 656
16:20 629
Luke 1:35 517
2:32 594
3:7 328
4:18 590
5:31 484
6:23 152
6:37 128, 130,462
7:30 658
7:37sq 186
7:47 108
7:50 108
8:8 658
8:13 657
8:18 553, 658
10 : 16 62, 167, 172, 183, 298
11:2 sqq 368 sqq.
11: 11 sqq 662
11:25 657
ll:25sq 664
11:41 109, 136
11:49 526
11:52 526
12:14 62
13:5 590
13:24 655
14:18... 656
14 : 24 658
15:7 590
17:10 39,348
18:11 1*8
21:33 608
21:34 56, 226
22 : 19 52, 273, 374, 610
22:25 339
24:26 631
24:35 244
24 : 45 557
24 : 46 sq 590
24 : 47 94, 182, 200, 324, 654
John 1 : 3 634
1:5 553,554
1:12 100
1:14 607
1:16 328
1:29 101, 312, 654
3:5 88
3:14sq 100
3:15sq 614
3:16 654, 661
3:17 100, 151
3:18 513
3:35 634
3 : 36 152
4:23sq 264
5:21 634
5:23 237
5:27 634
5:29 155
6:29 557
6:35.» 274
700
\NALYSES AND INDEXES.
John 6:37 661
6:39sq 634
6:40 143, 661
6:44.... 662
6:48-58 635
6:51 654
7:19 329
8:34 552, 568
8:36 88, 140,565
8:37 554
8:44 43, 164,232
9:2 sq 209
10:9 661
10:12 538
10:27 sq 161, 652, 654
10:28 525, 651, 657, 665
13:3 518, 634, 637
14:6 44, 661
14:13 148
15:3 652
15:5 46, 129, 132, 144, 155,
193, 498, 554, 557
15:12 584
16:8 323, 591, 597
16:12 63
16 : 14 660
16:15 105
16:23 237
17:10 641
17:17 562
17:20 562
17:24 636
18:36 62,344
20 : 21 sq 61, 339, 344
20-23 342
21:15 342
21:15sqq 343
Acta 1:7 659
2:38 200
2:42 244
2:46 244
3:21 623
4:11 sq 100
4:12 312
5:29 42, 67, 298, 345, 584
5:31 557
7:51 564, 656
10:lsqq 332
10:5 sq 562
10:38 607
10:43 97, 134, 189
10 : 44 189
13:38sq 100
13:46 656, 660
13:48 651
15 : 1-29 534
15:9sq 100,296
15:10 64,223
15:10sq 56,253
15:29 63, 66
16:3 645
16:14 498,557
17:25 545
17:28 493
17:30 328
20:7 244
20:21 507,590
20 : 28 518
Acts 21:26 646
26:18 553
Bomans 1 : 4 , 641
1 : 16 62, 95, 215, 385, 497,
593, 654
1 : 17.... 110, 184, 501, 573, 580
1:18... 323, 507,591
l:19sqq 553
l:20sq 593
2:6 155
2:10 155
2:13 104, 128
3:10-12 328, 553, 554
3:19 323
3:20 592
3:21 90,113
3:22 654
3:23 88
3:23sq 312
3:24 96,517
3:24sq 97,233
3:25 158, 188
3:26 98, 312
3 : 28...96, 99, 312, 571, 574, 577
3:31 104, 234
4:1 99
4:1 sq 576
4:3 93, 575
4 : 3 sqq 139, 143, 517
4:4 sq 99
4:5 137,501,571,572
4-6 99,157,576,586
4:6 sqq 504,573
4:7 Ill
4:9 99,216
4:9 sqq 117
4:11 273
4:13 139
4:14 90
4 : 15 90, 133, 145, 193, 323
4 : 16 92. 98, 188, 192, 233
4:18 146
4:20 143
4-25 312, 593
5 . 1...44, 99, 110, 116, 120, 133,
142, 146, 182, 261, 277
5 : 2..97, 111, 129, 140, 144, 182,
188, 587
5:11 321
5: 12 sqq 322, 541
5:18 572
5: 19 501, 572, 580
5:20 101, 107, 235, 323
6:4 371
6:9 175
6:12 509
6:14 505
6:16 568
6:17 585
6:19 200, 202
6:23 152, 663
7:6 80
7. g gQfJ
7 • 7*.**.***.*.'.'.'*.*.*.'.81,* 99**285*,*592
7;7sq 285,599
7:10 324
7:14 507, 555,591
7:14-25 .....320, 505
8UBIPrUEAL TEXTS QUOTED IN THE BOOK OF COISCORD. 701
Bomiint^ ....7 : 18. 485, 555, 598
7:18 8q 598
7:19 112,598
7:22 564
7:22 8q 564
7: 23 81, 332, 555, 568, 598
7: 25 112, 331, 510, 568
8:1 107, 143,505
8:2 510,568
g. 3 263
8 : 7»3!J.'.*.*.*497,*5io,'554',*555
8:7 sq 88
8: 10 152, 202
8:12 107
8: 13 107, 585, 587
8:14 505,564
8:15 505
8:16 655,662
8:17 .155
8:25 655
8:26 , 655
8:28sq 657
8:29sq 652,653
8:30 116,153,527
8:33 501,572
8:34 Ill
8:35 658
8:39 657
9:5 517,625
9:11 657
9:17.. 664
9:19 651
9:20 660
9:22 sq 239,663
9:24sq 658
9:31 656
9:33 239
10:3 sq 88
10:4 594
10:10 99, 158, 216
10:12 654
10 : 17..95, 183, 214, 497, 562, 661
11:6 90
11:20 587
11 : 22 sq 659
11:32 526,654
11:33 sq 659, 660
12 : 1 202, 226, 264
12:2 597
12:5 174
12:19 228
13:1 sqq 228, 377
13:5 sqq 377,584
13:9 8q 378,599
14 : 1 614, 645
14:3 614
14:6.... ..646
14:13 523
14: 17 55, 170, 286, 296
14 : 23..89, 145, 194, 220, 285, 583
15 : 4 527, 652
15:16 266
} C)riatb .1:7 652
1:9 655
1:81 593
1:21 553,562
1:29 498
1:30 98, 142,500,593
1 Corinth. .1 : 31 33^
2 566
Q.g Kig
2 : 14 ...*.*..*42^,'80, 2S,'*497, 533,
554,556
3:6 340
3:8 116, 154, 239
3:9 565
3:12 166
4:1 275
4 : 4 Ill, 331, 599
4:7 558
4:13 413
4:15 413
6 : 9 sq 587
7 : 2 48, 58, 249, 257, 291
7:5 253
7:9.. 48,249
7:14 251
7:18sq 646
7:27 257
7:32 253
8:8 286
8:9 523
9:9 584
9:14 376
9:19 645
9:21 598
9 : 27 56, 226, 509, 585, 598
10 : 16...174, 331, 512, 513, 602,
611, 612, 616
10:17 174
11:6 65
11:23 sqq 243, 374, 390
11:24 610
11:25 362
11:26 119,267
11:27 50, 278, 513, 612
11:28 47,331
11:29 176,513
11:31 133,216
11:33 52
12:3 557
12:22sq 431
13:2 120
13:3..... 104
13:13 122
14:2 50
14:9 50
14:27 65
14:30 65
15 : 10 565
15:12 534
15:27 634,638
15:56sq 96,208
15:57 205
16:1 Ill
2 Corinth. .1 : 9 208
1:24 344
2: 14 sqq 563, 566
3:5 497, ^554, 566
3:5 sq 563
3:6 271
3:7 593
3: 7 sqq 594
3:8. ...654
3:14 sq 591
3:15sq 105
702
ANALYSES AND INDEXES.
2 Gorin^^h 3 •
16 ....
591
3:
18
16
.152, 286
4.
208
5
2 i.a....
152
5:
17.
557
5'
19
607
5:
20
.275, 654
.500, 593
142
5:
21
5:
28
6:
1
565
6
14
....346, 523
, 644, 648
6
16
565
6'
17
644
7*
10... ...
591
9:
6
155
9:
7
585
9:
12
275
10:
4
..62, 344
10:
5
643
10:
8
212
12
5
..209, 498
12:
9
..209, 614
13-
8
63
13:
10 ....
63, 64
Galatian8...1
7 SQQ...
X^
1
345sn„.'il7
1
9
63
172, 298
2
4 80....
645
2
R ^
523
2
7 sa....
339
2
11 sqq.
16 ....
646
2
99
2
2
17
19
.145, 219
182
2
21
88
3
2
593
3
11 ....
502
3
13
113
3
14
.104, 597
3
• 15
219
3
•22
...98, 192
3
:24
...87, 594
3
27
565
3
.28
..174
4
:6
563
4
.9
IfiO
6
6
: 1
:4
85, 224, 297, 523, 645
59, 88- 21 «. 2ftS
5
:6
.102, 502
5
:7..
160
6
5
6
: 17
...112, 146,
505, 555,
565, 568
484
587
5
6
6
6
6
E|hesian8..1
1
1
1
1
1
1
1
1
:24
585
2
510
.6
376
14
509
: 15
557
.4
:4 sa....
526
651, 653
..652, 660
•5
650
:5 sa....
665
.?''^
134
:9 8aa...
653
•11
655
: 13
.652, 655
: 17
554
Ephesians..l . 21 626, 633
1:22 512, 634
l:22sq 162
2:1 553
2:2 164, 230,552
2 ; 3,,, 553
2 : 5.V.*.*."V.'..'.*497,'*5S, 564, 573
2 : 8 96, 99, 182, 501, 557
2:8 sq 44, 218, 504, 571
2 : 10 557, 559, 583, 597
4:5 sq 39
4:8 349
4:10 518
4:17sq 553
4:22.... 568
4:28 211
4:30 657
5:5 587
5:8 553
5:9 79
5:22 378
5:25 8q 162
6:1 sqq 378
6:2 sq 116,409
6:4 378
6:5 sqq 378
6:9 376
Titus 2:14 200
3:1 377
3:5 469,573
3:5 sqq..... 371,557
3:10 :M6
3:11 (546
Philemon ..16 585
1 Peter 1:2 .267
1:5 159,587
1 : 9 152, 587
1-12 630
1:24 sq 258
2:4-6 125,239
2:5 263,595
2:6 188,239
2:9 350
2:11 568
2:13sq 377
3:6 378
3:7 378
3:18 631
4:1 631
4:8 125
4:17 207
5:1 349
5:2 585
5:3 67
5:5 sq 378
5:10 655
2 Peter 1:4 333, 630
1:10 234,527
1:21 a33
2:1 247
2:10 657
2:13 352
2:20 657, 664
3 : 9 526, 654, 655, 663, 664
] John 1:7 547, 580, 635, 654
1:8 110, 147
2:1 46
2:2 526,654
SCBIPTURAL TEXTS QUOTED IN THE BOOK OF CONCORD. 703
1 John 2:12 134
3:8 106, 329,541
3J9 329
3:14 574
4:19 106
4:21 584
5:10sq 140, 188,193
8 John 1 349
Hebrew? ..2:4 110, 184
2:7sq 638
2:8 634
2:14 .193, 547
2:16 493
3:1 sq 655
3:6 586
3:14 586
4:2 712
4:7 712
4:14 sq 97
4:15 493
5:1 270
5:5 sq 270
5:10 270
10:4 262
10:10 5i, 262
10:14 51
10:19 129
10 : 26 657
10:29 664
11 502
11:1 143
PhUipp'ns..l : 6 657
1:9 554
1:20... 588
2 : 6 sqq 518
2:7 629
2:13 554,557
2:14 65
2:25 276
3: 7 sqq 588
3:9 572
3:20 62
CoIo88ian8..1 : 9 554
1:13 155
1:22 sq 587
2:3 550, 638
2:8 160
2:9 521, 607,629,637
2:10 113
2:11 184
2:12 127
2:13 553
2:14 184
2 : 16 55, 64, 160, 283, 646
2:16sq 170,223
2:18 254
2:20 170
2: 20 sqq 55, 64, 297
2:21 56
2:23 222
3:4 619
8:8 587
3:10. 79,152
Colossians..3 : 14 123
3:19 377
3:22 378
3:29 377
4:1 378
1 Thes8al...4 : 4 253, 257
2 Thessal...2 : 3 sq 345
2:4 162, 320
2 : 13 sq 652
2:16 sq 237
1 Timothy.l : 5 126
1:9 87,596
2 : 1 sq 378
2:15 251
3:2sqq 48,376
3:15 166
3:16 .519,630
4 : 1....50, 56, 65, 170, 257, 334
4:2 sq 160
4:5 251
4:8 285
4:30 657
5:5 378
5:8 294
5:9 294
5 : 11 sqq 293
5:17 sq..... 377
6:15 619
2 Timothy.l : 9 sq. 057
1:13 588
2rl5 115
2:19 665
2:21 664
2:25 557
2:26..... 552
3:16 ...538,652
4c 8 154
Titus 1:2 605
1:5 sq 349
1:6 sqq 376
1:9 .376,538
1:14 64,336
1:15 252 sq., 257
Hebrews..ll:4 sq 599
11 : 6 133, 156, 231, 558
11:8 575
12:1 509
12:8 597
12 : 25 sqq 526
13:15 264
13 : 17 298, 377
13 : 21 509
James 1:6 465
1:17. ..210,557
1:18 127
2:20... 577
2:21 sq 128
2:24 126
5 : 12 399
5:16 197
fieYelation.4 : 11 545
10 327
12: 1 Ml 318
INDEX 11.
SUBJECTS.
[The larger figures refer to the page; the smaller to the sect! do.]
AxKL, 117 : 81, 258 : 70.
Abujty, Human, extent o^ 78, 230,
496,542:12,551.
Limitations of, 231 : 73, 541 : ll,
658 : 82.
Insufficiencj of, 88 : 29, 110, 85 : 8,
127 : 129, 193 : 87.
How new powers are obtained, 561 :
48, 654 : 29, 655 : 33 ; not through
the Law, 597 : il.
Errors of Papacy, 159 : 270; of Pe-
lagians and Semi-Pelagians, 230:
68, 498 : 9 sqq., 543 : 23.
Ablutions, External, do not justify,
136 : 161.
Abomination, the Papal mass an,
300 : 1, 621 : 109.
Abraham, 99 : 87, 117 : 80, 143 : 188,
146:199, 216:19, 228:61, 257:64,
286 : 25, 291 : 49, 575 : 33, 593 : 23.
Absolution. Not for investigation,
but for remission of sins, 196:8.
Is the power of keys, 196 : 4, 330,
331 ; the promise of divine grace,
or the Gk)spel. 133 : 150, 183 : 89, 175 :
69; of the remission of sins, 188:
61, 371 : 16; whereby even unknown
sins are forgiven, 196:8; is not
man's word, but God's voice, 53,
183 : 40, 196 : 2, 371 : 16. Its aid and
comfort, 53, 134 : 50, 173 : 42, 183 : 40,
331, 656 : 88.
How to be Given. — Committed by Christ
to the Church, 331. May be given
by any bishop, 297 : 13 ; in case of
necessity, by a layman, 350 : 67.
Bow to be Received. — Through faith,
53 : 4, 134 : 160, 165 : 59, 183 : 44, 188 :
61. By the penitent, 40 : xii., 340 :
60. In communion of the Church,
446 : 64. Should be often used, 176 :
60.
fit BeiyUion to Confesaion, 188 : 61, 53 :
It.
704
Private Absolution, 40 : xi., 196 : 4,
333 : 2. Form for, 373 : 2 sq
False Forms and Doctrine, 238 : 25, 26,
179 : 7, 180 : 12, 200 : 25, 326 ; 19.
Abstract. Use of term, 16.
Abuse. Of Divine Name, 46 : l sqq.,
364 : 3, 397 sqq.
Of possessions and gifts of God, 441 :
21.
Of Liberty, 227 : 61, 359 : 3.
Abuses, 47 sqq., 242 : 4i. Their origin,
47 : 2, 242 : 40. Their results, 242 :
43, 299 : 22 sqq. Violently enforced,
124 : 115. Do not demand disuse,
473 : 69. How to be avoided, 649 .
2, 472 : 53, 473 : 58, 476 : 5.
Access to God, 97 : 81, 116 : 74, 120 : 94,
121 : 101 sq., 127 : 126, 129 : 135, 133 :
148, 139 : 169 sq., 144 : 193, 156 : 255.
Accident. Use of term in doctrine of
original sin, 496 : 23, 549 : 64 sqq.,
550 : 61.
Account, Future, 28 : 88, 89 : 36.
Acts, Elicit, 78 : 12, 28 : 88, 190 : 75.
Adam. His original condition, 78 : 17
sqq.y 544 : 27. His fall and its conse-
quences, 37 : 2, 76 : 2, 77 : 5, 78 : 14,
79:24, 249:13, 16, 321:1, 322:4,
333 : 9, 544 : 27, 546 : 88, 665 : 90.
Adam and Eve. Enthusiasts, 332 : 5,
333 : 9. Their punishment, 208 :
58. No merit in their suffering,
186 : 66. Receive the first Gospel,
185:68. Their contrition, 186:
65.
Adam, Children op. Their incapa-
city for good, 76 : 2 sq., 79 : 26 sqq.,
89:85. Their enthusiasm, 333:9.
Their punishment for original sin,
82:46.
Adam, the Old. What he is, 474 : 66.
Inheres even in believers, 509 : 4,
596 : 7, 598 : 18, 599 : 24. Entices to
sin, 463:102. Distressed by the
cross, 457 : 66. Mortified and de-
INDEX OF SUBJECTS.
705
Btroyed by the Holy Ghost, 112: 49,
596 : 7 ; through baptism, 371 : 12,
474:65, 71, 475:77, 84; through
faith, 583 : lOl; in repentance, 184:
46, 475 : 76 ; through the Law and
its punishments, 509 : 4, 598 : 19,
699:24; through afflictions, 209 : 60.
Restrained by fasting, 222 : 24. Sub-
stance of, not entirely destroyed in
conversion, 499 : 14.
Adtaphora, 522, 643. Human tradi-
tions, 286 : 27. Monastic vows, 284 :
21. When not to be surrendered,
623 : 6, 624 : li sq., 644 : 5 sqq., 645 : lO
sqq., 648 : 28 sqq. Luther's judgment
concerning them, 648 : 24. To be
observed sometimes for love's sake,
227 : 52.
Admonition, Fraternal, 429 : 276.
Adoption, 574 : 25, 579 : 53, 594 : 25, 653 :
18,665:87. Errors of the Sch wen ck-
feldians, 531 : 23, 669 : 31.
Adoration of God, 264 : 27 ; of ele-
ments in Holy Supper rejected, 515 :
40, 624 : 126.
Adultery, 49 : 18, 242 : 35, 361 : 75, 41 3 :
199 sqq., 606 : 19.
Advantages, of afflictions, 209 : 63 ; of
daily catechetical instruction, 384 :
9 ; of one's neighbor, 434 : 309.
/Erius, 279 : 96.
Afflictions, benefits of, 209 : 63, 215 :
16. See Cross, Temptations, and
Troubles.
Agncet^ (Themistians), 639 : 75.
Agreement in Adiaphora with enemies
of the Gospel, 524 : 11, 646 : 15, 648:
28.
Alexander of Macedon, 130 ; 140, 224:
84.
Alexandria, divine service at, 52: 41 ;
shoemaker of, 288 : 38 ; ecclesias-
tical government at, 319 : 9, 330 : 12,
334 : 3, 349 : 62.
Allegories afford no proof, 266 : 55.
Allceosis of Zwingli, 628:21, 631:39
sq.
Alms. Include all works of love, 136:
163. Are exercises of faith, 1 36 :
167. Commanded by God, 204 : 42,
205 : 46, 215 : 16. Are no price of
redemption, 131 sq. A holy work
of believers, 1 16 : 71. Faith and
alms belong together, 136 : 160
sq., 137 : 163. Have certain merit,
136 : 157 sq. Have God's blessing,
426 : 252. Alms of Church misused,
282 : 5, 315 : 16, 352 : 80.
A LONE, the exclusive particle in justi-
fication, 96 : 73 sq., 502 : lo, 576 : 86,
578 : 48, 579 : 63.
Altar, relation of Hebrew term to
" mass," 276 : 84 sq. Establishment
of ahars, 222:23, 317:26.
Ambrose, 39 : vi., 51 : 33, 79 : 19, 101 :
103, 124 : 114, 150 : 219, 195 : 96, 250 :
20, 274 : 75.
Amen, its significance, 370:21, 464:
111.
Anabaptists, errors of, 38 : v., 40 : ix.,
40 : xii., 7, 41 : xvi., xvii., 95 : 66,
163 : 52, 215 : 13, 471, 559, 586 : 27,
667, 668.
Analogy of Faith, 491, 535, 540:4,
583 : 6, 625 : 5.
Angels. Do they pray for us? 235: 8,
31 7 : 26. Not to be invoked, 317 : 26,
No power over articles of faith,
315 : 15. The Pope's assumption
over, 320:13. St. John an angel
of fire, 327 : 30.
Anna, St., 239 : 32.
Anthony, St., 119 : 90, 288 : 38.
Antichrist, as described by Daniel,
167 : 24, 221 : 19, 251 : 25, 270 : 51 ; as
described by Paul, 162 : 4, 345 : 89
The Papacy a part of his kingdom,
220 : 18. The Pope is Antichrist,
320 : 10, 13, 345 : 39, 346 : 41 sq., 348 :
56, 647 : 20 ; proved from prohibition
of marriage, 334 : xi., invocation of
saints, 305 : 25, abuse of mass, 280 :
98. Foundation of the kingdom of
Antichrist, 220 : 18. Duty of Chris-
tians to shun, 346:41. Will re-
main until the coming of Christ,
280 : 98.
Antinomians, 510 : 8, 692 : 16 sqq., 699:
26.
Antiochus, 278 : 91.
Anti-Trinitarians, 632, 670.
Apollonia, 392 : ii.
Apology of the Augsburg Confession,
73 sqq. ; as a symbol, 17, 352, 492 :
4, 536 : 6, 537 : il.
Apostles, gifts of God, 343 : 26. Com-
missioned by Christ, 61 : 6, 329 : 8
sqq. Their office, to preach the
Gospel, 228:59, 298:18, 344 :3L
Christ spoke through them, 298: 19.
Disseminated the Gospel throughout
the whole world, 186 : 54. Appeal
to the consensus of the prophets,
190 : 73.
Had no command to devise new cere-
monies, 66 : 61 sqq., 298 : 18 sq. For-
bidden to strive for worldly honor,
228 : 69. Excused for non-observ-
ance of traditions, 55 : 22, 224 : 36.
Established ordinances which may be
changed, 298 : 16, and are not uni-
versal, 170 : 89. Resisted those who
47
706
ANALYSIS AND INDEXES.
required ceremonies of the Law,
253: 42. Prohibited imposing yoke
on others, 296 : 8, 223 : 31 sq. Their
doctrine concerning human tradi-
tions, 170:39, 172:44, 223:32, 84.
Adapted the Jewish festivals to the
Gospel history, 170 : 39. Prohibited
abstinence from blood, etc., 63 : 32,
66 : 65.
Ruled the Church in unity, 319:9.
No one above the others, 339 : 8.
Peter often the spokesman, 342 :
22 sqq. Not obedient to Caiaphas,
345 : 38. Their rites preferred by
the Papists to their doctrine, 170 : 38.
Apostles' Creed. See Creeds.
Aptitude for spiritual things, 554 : 12,
656 : 22.
Arians, 26, 37, 521:89, 531:28, 639:
75, 670 : 36.
Aristotle, 86 : 14, 87 : 24, 130 : 140.
Arius, 519:22.
Article, Chief, of the Gospel, 179 :
10, 187 : 69, 300 : l, 335 : xiv.
Ascension of Christ, 25, 27 : 37, 38 : iii.,
4, 311 : iv.
Assent, power of, in conversion, 551 :
2, 555:18.
Assurance, 514 : so, 622 : ii6.
Athanasius, 26, 115 : 69, 628 : 22.
Attrition distinguished from contri-
tion, 179 : 5, 325 : 16 sqq. Does not
merit grace, 180 : 18. False doc-
trines of Papists, 213 : 81.
AUDIANS, 171 : 43.
Augsburg Confession, 33-68. De-
rived from the Word of God, 9, 11,
19. Agrees with Luther's writings,
607 : 84, 608 : 41.
Its authority, 202:33, 492:4, 533:8
sq.
No departure from it to be allowed,
17, 19, 539 : 20.
False doctrine introduced under its
protest, 12, 510 : 1, 600 : l sqq.
The Variata not approved. 14, 15, 18,
536 : 5.
Delivery at Augsburg, 9, 33, 73, 533.
Attempted confutation, 73 : l. Sub-
scribed at Smalcald, 352, at Naum-
burg, 11. Comprises the sum of
Christian doctrine, 201 : 27.
Augsburg, Diet op, 9, 11, 14, 33, 161 :
278, 227 : 52, 321 : 16, 492 : 4, 533 : 3,
636 : 6.
Augustine, 42 : 4, 44 : 13, 45 : 26, 55 : 17,
57 : 2, 59 : 35, 63 : 28, 79 : 22, 24, 81 :
36, 88 : 29 sq., 94 : 63, 99 : 87, 11 2 : 51,
115: 69, 146 : 201, 152 : 235, 159 : 268,
194 : 91, 206 : 51, 211 : 70, 214 : 5, 21 6 :
■W. 230 : 69, 231 : 76, 234 : 91, 241 : 86,
284 : 17, 315 : 13, 327 ; 28, 330 : v.,
341 : 14, 350 : 67, 477 : lO, 499 : 15,
549:65, 558:27, 568:81.
Auricular Confession. Its origin,
198 : 15. Has no divine author-
ization, 176 : 63, 177 : 65, 196 : 5. A
snare to conscience, 176 : 64, 1 97 : 13,
326 : 19. Testimony against it, 177 :
65. Insuflficient arguments of adver-
saries, 196 sqq.
Automaton, 240 : 34.
Avarice, 309 : 12, 351 : 74, 375 : 8, 463 :
102.
B.
Baal, worship of, in Israel, 279 : 97 sqq.
Baptism, 26, 40, 173, 330, 370, 390, 465.
What it is and signifies, 330 : l, 370 :
1 sq., 371 : 11 sq., 467 : 14 sqq.
A sacrament, 214 : 4, 262 : 18, 389 : 20
sqq., 467 : 10 sq., 468 : 18.
A washing of regeneration, 371 : 10,
469 : 27. A treasure presented by
God, 470 : 37. To be highly es'-
teemed, 466:6 sqq., 468:21, 469:
26, 470:38.
Necessity of, 40 : ix., 173 : 51 sqq.
Commanded by Christ, 173 : 52,
466:4. Approved by God, 173:
63, 468:21. Its fruits, 370:5 sq.,
468 : 23 sq., 469 : 26, 471 : 41 sq.,
475 : 76, 83. By it we enter the
Church, 466 : 2, 474 : 64 ; put on
Christ, 565:67; receive the Holy
Ghost, 81 : 35, 471 : 41; become chil-
dren of God, 453 : 37 ; receive grace
and the forgiveness of sins, 40 : ix.,
101 : 103, 173 : 62, 214 : 4, 262 : 18,
330, 370:6, 471:41, 661:72. It
removes the guilt of original sin,
but not the wicked desire, 81 : 35 ;
suppresses sin, 475 : 83 ; mortifies
the old Adam, 371 : 12, 474 : 65, 71,
475 : 83 ; imparts a new life, 83 : 35,
475 : 74 ; consoles desponding hearts,
1 35 : 155, 471 : 44 ; delivers from death
and the devil, 370 : 6, 471 : 41, 475 :
83 ; gives everlasting salvation, 370 :
6, 371:8, 390:21, 468:24, 470:35
sqq. Wherein its efficacy consists,
371:10, 469:26,31.
Meaning of " baptism in God's name,"
466 : 10. Union of the Word and
the water, 468 : 22, 471 : 45, 472 : 53.
Proper subjects of baptism, 469 : 32.
Its relation to faith, 370:6 sqq.,
469:33, 471:41, 472:52 sq., 473:
68; to repentance, 475 : 74, 78. Must
not be repeated, 475 : 78, 566 : 69.
Distinction between baptized an^
non-baptized, 566 : 61. Sinners after
baptism, 178 : l, 566 : 69.
INDEX OF SUBJECTS.
707
Ebrobs of Anabaptist'.!, 529, 606 : 29,
668. Dominicans, 330 : v. ; fanatics,
467 : 15, 606 : 29. Papists, 58 : 13,
282 : 9, 284 : 20, 336 : xiv. ; Schwenck-
feldian?, 631 : 23, 669 : 2i.
Baptism of bells, etc., 336 : xv., 350 ; 73,
617 : 87.
Baptism, Infant, 40 : 2 sq., 173 : 51 sqq.,
320 : v., 471 : 47 sqq.
Error of Anabaptists, 529 : 6 sqq., 668 :
11 sqq.
Baptized, the, can find remission of
sin, 40:xii. The Holy Ghost
given them, 174:53, 471:49 sq.
Freedom of will in, 565 : 67.
Babefooted Monks, 87: 20, 153:240,
330 :v.
Basil, 549 : 64, 568 : 86, 628 : 22.
Bede, Venerable, 343 : 27.
Believers. Eegenerated through bap-
tism, 81 : 36. Original sin not im-
puted to them, 81 : 40, 385 : 13. Have
forgiveness, adoption, etc., 367 : 6.
Christ promised them, 98 : 84, 192 :
81. Free from the curse of the
Law, 113:58. The Gospel their
chief treasure, 190 : 73. God's chil-
dren only through mercy, 98 : 86.
God and God's gifts dwell in them,
603 : 18. The spiritual kingdom
within them, 228 : 58. Type of
their sanctification, 267 : 36. Their
marriage pure, 252 : 34. Begin to
keep the Law, 106 : 15. Bring forth
fruits of the Spirit, 509 : 6. Have
a constant struggle against the flesh,
609 : 4, 598 : 18. Why the doctrine
of Law necessary to them, 598 : 20
sqq. Their renewal imperfect, 133 :
149. Not righteous in themselves,
630 : 21. Righteousness of life in
them follows that of faith, 575 :
82. Good works commanded them,
588 : 88.
Not without sin, 461 : 86, 573 : 22. Why
their works are acceptable, 583 : 8,
699 : 22. The Holy Supper admin-
istered for their consolation, 611 : 2,
613:19, 615:89, 614:69. Christ's
body and blood received aLso by
others, 513 : 16, 600 : 2, 605 : 27, 612 :
60,613:66. Satan driven from them,
116 : 69. Christ's kingdom displayed
in them, 115 : 68. Reward of their
works, 116 : 73. Their incentive to
works, 117 : 78. Their death not a
punishment, 208 : 56. They have
eternal life, 42 : 17, 153 : 241 sq.,
367:6.
Errors. — ^That they cannot sin, 329:
42; that good works are necessary
for their salvation, 585:22; that
good worts are injurious to their
salvation, 588 : 37.
Bells, baptism of, 336 : 4, 350 : 73, 617 : 87.
Benedict, 284 : 17.
Benefits of Christ, 100 : 101, 119 : 89,
274 : 72, 540 : 3, 574 : 28, 604 : :t
Hindrances to, 284 : 15, 346 : 45
Bernard, St., 119:90, 148, 157, 190;
73, 285:21, 287:32, 295:70.
Betrothal, Secret, 351 : 78.
Bible. See ScripturEvS, Holy.
Bishops. Their oflSce and jurisdic-
tion, 61, 217, 295, 297 : 12 sqq., 348
350 : 73.
In the beginning elected by every
congregation, 340 : 13, 350 : 70;
called also pastors or elders, 349 :
61. No distinction between bishops
and pastors, according to divine
right, 341 : 63 sqq. The Pope has
no authority over them, 338 : 1 sqq.
346 : 38 sqq.
Papal bishops not evangelical, 297 :
12. Their infidelity, 103 : 119, 241 :
38, 296: 4 sq., 309: 10 sqq., 350:72
sqq., 359:4. Their assumption of
worldly power, 61 sq., 333, 334 ; of
the rights of pastors 351 : 54. Civil
government, not divine right, the
source of their civil power, 62: 19,
63 : 29, 351 : 77. Willingness of the
Reforiners to acknowledge their
authoritv,ainder certain conditions,
217 : 24 sq., 333 : x. They do not
constitute the Church, 166 : 22, 246 :
17, 334 : 12.
Bishops have no tyrannical or regal
power, 67 : 76, 297 : 14 ; no domin-
ion apart from the Gospel, 62 : 21,
298 : 20 ; no power to make laws or
institute justifying ceremonies, 63 :
30 sqq., 65 : 50, 223 : 31, 296 : 8 sqq.
What ordinances they may make,
65 : 63 sqq., 297 : 15 sqq. Heretical
bishops to be repudiated, 350 : 72.
Power of bishops limited to the
preaching of the Gospel, remission
or retention of sins, and adminis-
tration of sacraments, 61 : 5, 297 :
18, 348 : 60. Power of bishops and
pastors the same, 349 : 61. It is
their office to judge doctrine, 62 :
21. Obedience due them when they
preach according to God's Word,
62 sq., 65. Mutual patience neces-
sary between bishops and people,
124 : 112 sqq.
Blasphemy. Disbelief of forgiveness
the greatest, 196 : 94. By abuse of
God's name, 398 : 65 sq. By false
708
ANALYSIS AND INDEXES.
doctrine in the Papacy, 232 : 81,
336 : 8. Warning against, 648 : 22.
Blessing at Table, 375 sq., 400 : 73.
Bi^ESSiNGS. See Goods.
Blindness, Spiritual, 497 : 2, 553 : 9 ;
a fruit of original sin, 321 : 2. Un-
der the Papacy, 392 : 11.
Bl «.:cK. Human ability compared with,
557 : 20 sqq., 563 : 59, 564 : 62.
Blood op Christ. By it we have re-
demption, 101:104* 134:152, 188:
63, 312 : 3, 367 : 4, 443 : 31 ; the for-
giveness of sins, 233 sqq., 373, 390,
476 : 3 ; we are sprinkled — i. e. sanc-
tified, 267 : 36, 38, 635 : 59. It is the
true satisfaction, 206:50, 328:38;
has blotted out the handwriting
against us, 101 : 103 ; dishonored by
Papal mass, 278 : 91.
Distributed to the people, 48 : 5, 244 :
4. Truly and essentially present
in the Holy Supper, 41 : x., 174 : 54,
243:8, 330:1, 373:2, 390,476:3,
477 : 8 sq., 12 sq., 16 sqq., 478 : 21 sq.,
479:28sq., 31, 511:2, 6, 7, 602:9
sqq., 604:19sq., 607:38, 608:44,
610: 62 sqq., 616:81, 629:29; not
by the consecration, but by Christ's
almighty power, 512 : 8, 615 : 74
sqq. Is quickening, 639 : 76. Re-
ceived not only spiritually, but also
orally, 512 : 15, 515 : 42, 612 : 69,
613 : 63 ; yet not capernaitically, 512 :
15, 515 : 42, 620 : 105, 624 : 126 ; even
by the unworthy, 512 : 16, 604 : 16,
605 : 24 sqq., 612 : 60, 613 : 66.
Eirora of Sacramentarians, 513 : 21
sqq., 600: 2 sqq., 612:59, 614:61,
622 : 114 sqq ; of Papal transubstan-
tiation, 513 : 22, 621 : 108.
Blood, Letters op, 124 : ii5, 296 : 4.
Body op Christ. The Church, 162 :
6, 163:12, 174:66. The wicked
are not, 168 : 29. Given for us, 183 :
42, 245 : 10, 262 : 22, 374 : 4, 8. Truly
present in the Holy Supper, 41 : x.,
174:64, 175:67, 330:1, 374, 390,
476 : 8, 477 : 8, 511 : 2, 6 sqq., 518 :
17, 602: 9 sqq., 604:20, 611:54sq.
Not inclosed in heaven, 514 : 32,
623 : 119. Has three modes of pres-
ence, 619 : 98 sqq. Is omnipresent,
520 : 20, 642 : 92. Did it descend to
hell? 522.
Error of Schwenckfeldians, 531 : 2],
23, 669 : 29, 32.
BONAVENTURA, 80: 28.
BONIPACE VIII., 344 : 33.
Book op Lipe, 653 : 25. Is Christ, 525 :
7, 627 : 18, 652 : 13, 661 : 66, 70, 665 :
Bread, Daily. What it includesj
369, 458 : 75 sqq. God gives it oven
to the wicked, 369, 460 : 83. Prayer
and thanksgiving for, 369, 375, 389,
460 sq.
Brenz, Dr. John, 15, 354.
Brethren, Conversation op, 330:
iv. Duty of, to reprove one another,
429 : 275. False, 308 : 4,
Brother, Christ our, 639 : 78.
Bucer, Dr. Martin, 353, 603 : 13;
Bull of Leo X., 160 : 276 ; of Boni«
face VIII., 344.33. Bulls of the
Pope, 318 : 4 ; concerning indul-
gences, 327 : 27.
Burial of Christ, 643.
Burials, contentions concerning, 67 : 2.
Burnt-opperinqs, 262 : 21, 267 : 86.
O.
Cesar, Julius, 125 : 120.
Caiaphas, 345 : 38.
Call. To the ministry, 41 : xiv., 167 :
28 sq, 215 : 9, 217 : 24. To salvation,
how taught by Christ and Paul,
652:14; is God's will, 654:29; is
serious, 654 : 29, 655 : 31 ; is extended
to all sinners, 526 : 8, 10, 12, 654 : 28,
655 : 34 sq., 661 : 68, 665 : 89. To the
elect, 526 : 12, 653 : 27 ; at God's time,
659:66; through the Holy Ghost
in the Gospel, 367 : 6 ; through the
Word, 526:8, 12, 654:29, 656:39,
41, 657:43; should be made sure
by good works, 234 : 89, 527 : 14, 587 :
83, 662 : 73. Even those who have
fallen again called, 682 : 76 ; God's
faithfulness to the called, 653 : 22,
655 : 32. Doctrine of the Augsburg
Confession and Apology to be main-
tained, 656 : 38. '
Fake doctrines concerning, 528: 18 sqq.,
645 : 11.
Callings, Temporal. Disparaged
under the Papacy, 54:10, 222:25
sq., 238 : 37, 347 : 48. Works of,
holy, 1 16 : 71. Callings unlike, 291 :
49 sq. Obedience to God in, 60 :
49, 60, 291 : 50. Examples of saints
in, 46 : 1, 115 ; 69 sq., 235 : 6. Sin
of following callings without God's
command, 291 : 60.
Calvinists, 516 : 1.
Campegius, Cardinal, 210:28, 314:
10.
Canonical Hours, 383 : 8.
Canonists, 75 : 17, 138 : 167, 178 : 8, 180:
16.
Canons. Concerning the mass, 174 ;
65, 313:7; celibacy, 250:23, 256
67 : satisfaction, 210 . 70, 21 1 : 7* :
INDEX OF SUBJECTS.
709
obedience to an heretical Pope, 335:
88. Condemn certain vows, 282 : 9,
292 : 57. Divorces prohibited by,
49 : 13. Penance prescribed by,
326 : 22. Concerning matrimonial
jurisdiction, 351:77. Concerning
excommunication, 176: 61. Require
both forms in the Holy Supper,
48 : 9. Concerning power of the
Pope, 347:49 sq. Often ignored,
66 : 67.
Ca PABiLiiT in conversion, 556 : 23.
Capernaitic partaking of Christ's body
rejected, 512 : 15, 515 : 41 sq., 519 : 17,
612 : 61 sqq., 620 : 105.
Carlstadt, 227 : 65.
Carnal Mind, the, 88 : 32, 107 : 22, 25,
120 : 98, 497 : 3, 554 : 13.
Carthusians, 407 : lis sqq., 467 : 11
sq.
Cases, Reservation of, 61 : 2, 64 : 41,
181:27, 212:80.
Catechism. Instruction for children,
387:1. Diligently used by Lu-
theran Church, 225 : 41. Should be
studied by pastors, 384:3, 7, 9.
Should be introduced among the
people, 359:6. Should be taught
in one form, 350 : 7 sq. ; to be taught
the young, 387 : 3, 389 : 16 sq., 390 :
24 ; not only the text, but its meaning,
361 : 14. Riglit and wrong to be
learned therefrom, 528 : 22. What
punishment is due its neglect,
360 : 11 sq. Advantage derived from
its daily use, 385 : 9 sqq., 386 : 14, 19.
Luther a pupil of the Catechism,
384 : 7 sq. The saints cannot ex-
haust it, 386 : 16.
Luther's Catechisms, part of the Book
of Concord, 19, 311, 492 : 5, 532 : 30,
636:8 (559:36, 660:40, 602: 10,
604 : 20). Why Luther composed
the Small Catechism, 349 : 1 sqq. ;
the Large Catechism, 383 : 1 sqq.
The Large should be used after the
Small, 361 : 17.
Catholic, why applied to the Christian
Church, 162 : 7, 9.
Catholicity of the Lutheran Confes-
sion, 217:26; of the testimony of
the prophets, 189 : 66. How applied
to the Church, 163 : 9, 39.
Cause of»in, 43, 231, 541 : 7, 663 : 81 sq.
Of evil not God's foreknowledge, 525 :
4, 650 : 6 sq.
Of condemnation not God's will, 663 :
78.
Of election not in us, 665 : 88.
Of conversion, twofold, 600 : 19 ; not
threefold, 669:90.
Of justification not our love, 582:1,
nor our works, 676 : 37, 578 : 46-
Of good works, 117 : 80.
Celibacy op the Clergy, requirement
concerning, not 01 old, 48 : 10 sqq.,
18, 257 : 67 ; is a human ordinance,
251 : 25, 56 ; introduced with vio-
lence, 48 : 12 sq. ; supported by in-
justice, 251 : 25, 256 : 59, 258 : 70 ; de-
fended by the pretext of siperior
holiness, 60 : 51 sqq., 246 : 1, 247 : 6,
248 : 8 ; has occasioned great of-
fence, 48 sq., 254 : 47, 256 : 51, 258 :
70, 300 sq., 347 : 48, 420 : 213 sq. ;
caused many murders, 256 : 67 sq. ;
is contrary to God's command, 420 :
213 ; contrary to divine and natural
Law, 60 : 19 sqq., 247 : 6 sq., 7, 9,
249 : 14, 250 : 23, 256 : 60. Celibacy
not true purity, 252 : 35 ; has no
merit, 252: 36, 39 sq.; not to be ap-
proved, 334 : xi., 3.
Celsus, 228 : 68.
Ceremonial Law, abolition of, 253:
41 sq.
Ceremonies, 41 : xv., 53 : xxvi., 218
sqq., 336 : xv., 622, 643. In the
Law necessary for a time, 224 : 32.
Righteousness of the Law bound
to them, 168:31. The Jews re-
garded them as justifying, 216 : 18,
219:10, 264:28. Paul calls this
imagination the veil of Moses, 105:
12 sqq. Synonymous with human
traditions, 219 : 10, 223 : 30. Chris-
tians free I'rom them, 65 : 69, 253 ;
41 sq., 257 : 64 ; therefore rejected by
Paul, 219:10.
Ceremonies, external works, 268:40.
Those instituted by God to be main-
tained, 213 : 2. Freedom in regard
to others, 56 : 42 sqq. Ceremonies
for instruction, 50 : 2 sqq., 292 : 55 ;
for good order, 66 : 40, 66 : 63, 228 :
38 sqq. Have bishops the powei
to institute them, 63 : 30 sqq. Con-
formity with enemies of Gospel in
time of persecution, 623 : 2, 6, 644 :
2,646:10.
Uniformity of, not essential to eccle*
siastical unity, 39 : vii., 3, 67 : 44^
163: 10 sqq., 168:30, 172:45, 220:
18, 334 : xii., 524 : 7. Not com-
manded as necessary, 199 : 19. The
kingdom of God does not consist
therein, 164 : 13. They do not aid
righteousness, 168 : 31. Not neces-
sary services, 65 : 63, 523 : 8. Some-
times obscure Christ, 292 : 64. Pro-
test against, by the apostles, 253 :
42, 645 : 11 sq. No command to dft*
710
ANALYSES AND INDEXES.
vise new ceremonies, 66 : 61. Free-
dom of every congregation con-
cerning its own ceremonies, 523 : 2,
645:9. Want of uniformity no
reason for condemnation, 523 : 7.
True to be carefully distinguished
from false Adiaphora, 644:5.
Ceremonies of the fathers, 221 : 20 ;
not continued as necessary, 198 : 16.
Useless ceremonies of the Papacy,
292:65. Connection of those of
Old Testament, 270 : 52. Prescribed
by the Decretals, 320 : 14.
The "seven sacraments" called cer-
emonies^ 213 : 2 sq. Species of cer-
emonies contrasted, 262 : 18, 266 :
82, 83. Ceremony of Holy Supper
instituted to preach the Word, 266 :
84 sqq. ; useless without faith, 273 :
70, 274 : 77.
Lutherans retain many ceremonies,
56 : 40 sqq., 50 : 1 sqq., 259 : 1 sqq.
Luther's judgment concerning, 648:
24.
Errors concerning, 66 : 61, 198 : 17,
216:18,524,648.
Certainty of God's grace, 151 : 224 sq. ;
inconsistent with doctrine of works,
111:43; is faith, 113:27,151:225;
of faith and salvation, 584 : 12.
Chapters, Monastic, 317:iii., 327:
28. See Monasteries.
Charles V., Emperor, 9, 11, 14, 18,
19, 33, 73, 242 : 42 sqq., 247 : 3, 492,
533 sq., 536, 608.
Chastity, 365 : 12, 419 sqq., 252 : 35 sqq.
A gift of the Holy Ghost, 127 : 128,
168 : 81 sq., 234 : 92, 250 : 19. False
professions of monks concerning it,
60, 247 sq., 253:44, 284:16, 420:
214.
Children, baptism ^f, 39 : ix., 173 : 6i
sq., 330 ; v., 4. Are not holy before
baptism, 529:6, 530:8, 668:13.
Are well instructed in the Lutheran
Church, 225 : 41 sqq. Should dil-
igently learn the Catechism, 387 :
8 sq., 389 : 16. To be instructed in
the fear of God, 400 sq., 415 : 174
sq., 222:25. To be educated for
the ministry, 362 : 20, 415 : 172.
Their duty of gratitude to parents,
408 : 127 sq. Promises to obedient
children, 116 : 76, 155 : 246, 409 : 131
sqq.; punishment of the disobe-
dient, 408 : 122 sq., 410 : 137 sq. Bear
the sins of fathers, 366 : 22, 395 : 30
sqq.
OJ Adam. See Adam.
Cf God, are the believing and justi»
fie^l, 100 : 94, 116 : 75, 152 : 233, 564 :
68. Who become such through
baptism, 453:37; without human
ordinances, 169 : 34 ; by God's mer-
cy, 98:86. Their election, 649:1
sqq., 650 : 5. They have the Holy
Ghost, 662 : 73. They live in, not
under, the Law, 509:6; act spon-
taneously, 596:6; do good works
that are meritorious, 155:247. Their
imperfection, 605 : 13, 596 : 7 sq.
Their need of the Law, 596:9.
When they stumble, called again
to repentance, 662 : 76.
Christ, 25 sqq., 38, 83, 367, 516, 624.
God's only-begotten Son, 25 : 26,
367 : 3, 389 : 12, 441 : 26. Begotten
of the Father before all worlds, 25,
27 : 29, 311, 358, 625 : 6. Not made
nor created, but begotten, 25, 26 : 8,
27 : 21. A distinct person from the
Father, 26 : 5, 638 : 73 ; but equal to
him in Godhead, 26 : 6, 27 : 31. Of
one nature with the Father, 25 : 3.
True God, 25, 26:16, 27:29 sqq.
38 : iii., 2, 367 : 4 ; God of God, 25 :
8; Light of light, 25:8. Has di-
vine attributes and glory, 25 : 3, 6,
26 : 6 sqq., 27 : 17, 28, 38, 83, 367,
389, 441, 442 : 27, 81, 518 : 12, 625 : 6,
628 : 24.
The Holy Ghost proceeds from him,
26 : 7, 811, 638 : 73. Christ was con-
ceived by the Holy Ghost, 25, 311,
367, 389, 441. Was incarnate by
the Holy Ghost, 25. Born of the
Virgin Mary, 25, 38, 311, 367, 389,
441, 518 : 12, 625 : 6, 628 : 24. Was
man, of the substance of his mother,
27 : 29. Assumed human nature,
38: iii., 311, 493:6. Became in-
carnate by the Word of God, 608 :
39.
Is perfect man, 27 : 80, 367 : 4, 625 : 6.
Of one nature with us, yet without
sin, 647 : 43. Not by couvcrsic.n of
the Godhead, 27 : 33 ; but by assump-
tion of human nature, 27 : 33. God
and man one Christ, 27 : 32, 35, 83 :
62, 367, 500 : 1, 512 : 11, 512 : 15, 580:
68, 618 : 94. In Christ there are two
natures, 16, 83 : 52, 625 : 7 ; not con-
fused, but in one person, 16, 27 : 34,
500:1, 517:5, 519:18, 625: 6 sq.,
626 : 11, 627 : 17 sq., 629 : 30 sq., 633 :
48 sqq., 635 : 60, 642 : 89 ; so that they
actually have communion with one
another, 51 6 : 2, 617 : 9, 519 : 18, 630:
31, 631 : 37, 635 : 62 sq., 639 : 76, 641 :
86 ; yet eacn retains its a'«ential at-
tributes, 625 : 8, 630 : 36, 633 : 48 sq.,
637 : 66 sqq. ; whereby the divine
INDEX OF SUBJECTS.
711
nature ia not weakened, 638 : 71 ; nor
the human nature made equal to
the divine, 16, 620 : 28, 626 : 19, 642 :
91. The human nature exalted to
God's right hand, 518 : 15, 628 : 23
sqq., 633 : 50 sqq., 634 : 54 sqq , 635 :
61, 636 : 64, 637 : 67, 639 : 78, 640 : 80.
Not laid aside since his exaltation,
629:26, 633:61. Mystery of the
doctrine, 519 : 18, 630 : 33.
Christ's suffering, death and burial,
26 : 27, 38, 84 : 52, 92 : 61, 311, 312 :
1, 367, 389, 441 ; resurrection, 25 :
27, 38, 311, 312 : 1, 367, 371 : 14, 441,
628 : 26 ; descent to hell, 25, 27, 38,
311, 367, 389, 441, 522, 643; ascen-
sion, 25, 27, 38, 311, 367, 389, 441,
610 : 62, 628 : 25 sq. ; session at God's
right hand, 16, 25, 27, 111 : 44, 311,
367, 389, 441, 512 : 12, 628 : 23, 642 :
8. In the Father's bosom, 283 : 13,
661 : 67. Keturn to judgment, 18,
25, 26, 27, 38, 229, 311, 321 : 15, 367,
389, 441.
Christ our Creator and Redeemer,
608 : 44 sq. ; the mirror of the Fa-
ther's heart, 447 : 66 ; the promised
Seed, 186:66, 693:23; the end of
the Law, 88 : 30, 155 : 261 ; the only
Mediator and Propitiator, 44 : 9, 46 :
8, 90:40, 91:48, 95:69, 97:80, 82,
111 : 41, 44, 119 : 90, 120 : 94, 100 sq.,
123 : 110, 127 : 130, 141 : 178, 145 : 196,
156 : 256, 158 : 261, 191 : 176, 232 : 82,
239 : 81 ; intercessor with God, 46 :
2 sq.. Ill : 44, 148 : 211, 317 : 26 ; the
Son of David, 593 : 23 ; the Messiah,
108 : 33, 638 : 72 ; the High Priest,
46 : 2, 97 : 82, 111 : 44, 148 : 212, 238 :
241, 270:53; the Sacrifice for our
sins, 38 : 3, 113: 58, 214 : 8, 263 : 23,
270 : 56 sq. ; the Price for our sins,
92 : 67 ; our only Treasure, 192 : 79,
232 : 82, 470 : 37 ; the Lamb of God,
101:103, 312:2; eternal Wisdom
and Truth, 609:47; the Lord of
life, 442 : 30 ; the Book of life, 525 :
7, 527 : 13, 652 : 13, 661 : 66, 70, 665 :
82 ; the Door of life 661 : 66 ; accord-
ing to both natures, 500 : 1, 570 : 2
sqq., 580 : 56, 628 : 20 sq., 632 : 46 sq.,
639 : 78, 642 : 93 ; our Lord, 25, 27,
367, 389, 441 ; King in God's king-
dom, 455 : 61 ; Head of the Church,
162 : 6, 318 : 1, 319 : 9, 445 : 61 ; Foun-
dation of the Churcli, 166 : 20 sq.
Christ was promised before the Law,
140 : 176. Prefigured in the Law, j
267 : 36 sq., 270 : 63. How not sub-
ject to the Law, 672 : 16. Foretold |
by prophc-tf., 97 : 83, 134 : 152, X89 .
65, 232 : 79. The patriarchs believ^^d
in him, 92:5'i 190:73, 270:66.
Has not died or been promised in
vain, 107 : 27, 140 : 176. Was obe-
dient to the Law, 501 : 3, 572 : 15,
673 : 22, 575 : 30. Was baptized,
468 : 21. His miracles testify to his
divine majesty, 628 : 26. How far
the preaching of his suffering a
proclamation of God's wrath, 507 :
9.
Christ came because we could not ful-
fil the Law, 192 : 80 ; to remove sin,
and its punishment, 83 : 50, 118 : 58,
135 : 156 ; to preach our eternal
election, 661 : 67. Our redemption
his work, 444 : 38. Blotted out the
handwriting against us, 101 : 103,
184 : 48. Has freed us from the
curse of the Law, 113 : 58, 509 : 2,
665 : 67, 599 : 23 ; from external ordi-
nances, 297 : 15, 523 : 6, 645 : il. The
preaching of God's wrath his
strange work, 608 : 10, 591 : 12. Has
reconciled God to us, 38 : 3, 84 : 52,
97:80, 106:20, 133:149.
Christ justifies, sanctifies, comforts,
38, 60, 84. Faith opposes him to
God's wrath, 91 : 46, 1 20 : 93, lOO,
139 : 170, 141 : 179, l92 : 84, 193 :
87, 284 : 17. For his sake sin is
gratuitously forgiven, 38, 44, 81 :
40, 07 : 82 sq., 103 : 117, 120,
113:66, 116:74, 117:82, 129:
136, 139:170 sq., 143:187, 175:
69, 178 : 2, 183 : 44, 189 : 65 sqq.,
190:72, 191:76, 195:95, 232:
79, 283 : 11, 13, 292 : 64, 335 :
xiii. 1 sq., 346 : 44, 542 : 14 ; we
are accounted righteous, 103 : 114,
107:26, 109:38, 110:40, 111:
42, 113 : 68 sq., 119 : 91, 123 :
109, 125 : 117, 143 : 187, 145 :
196, 335 : xiii. 1 ; and received into
favor, 59:37. By him we have
access to God. (See Access.) His
obedience our righteousness, 572:
14 sq., 673 : 22.
Christ's merit, 53, 92 : 63, 641 : 6,
574 : 25. Is the sole cause of
election, 528 : 20, 651 : 8, 652 : 13,
667 : 43, 660 : 65 sq., 666 : 87 sq.
Is offered and distributed through
Word and sacraments, 662 : 16.
Christ's victory over sin, desth and
Satan, 106 : 18, 115 : 68 sqq., 175 : 57,
204 : 43, 206 : 49, 209 : 60, 442 : 31,
628 : 25, 643 : 2. His defence of his
people, 38, 442 : 30. Through him
they are victorious, 96 : 79, 205 : 49.
Christ explained the Law, 416:182,
712
ANALYSIS AND INDEXES.
607:8. Preached repentance and
faith, 200:25 8q., 202:35sq., 184:
45. Commanded repentance and
forgiveness to be preached, 94 : 62,
108 : 81 sqq., 130 : 138, 182 : 30, 203 :
41, 324 : 6, 690 : 4 sq., 654 : 28, 661 :
67. Seals the Gospel in the sacra-
ments, 656 : 37. Permits civil ordi-
nances, 227 : 54. Took oaths, 399 :
65. Taught concerning the true
service of God, 108 : 33, 143 : 189 ;
concerning confession, 647 : 17 ; con-
cerning the observance of God's
command, 104 : l sqq., 505 : 12 ; con-
cerning love and faith, 108 : 31 sqq. ;
concerning avoiding offence, 646 :
16 ; concerning marriage, 250 : 23,
251 :29; concerning celibacy, 249 :
16, 250 : 19. His doctrine the Gos-
pel, 589 : 4. He best interprets his
own words, 610 : 50. His doctrine
contrasted with philosophy, 85 : 12
sqq.
dirist instituted baptism, 173: 52, 370,
390, 466, 468 : 22 sq., 469 : 3, 470 :
85. Infant baptism pleases him,
471 : 49. Is imparted in baptism,
471 : 41. Instituted absolution, 331,
373 : 28. Has given the Church the
power of the keys, 331, 350:68.
Committed to pastors the power to
excommunicate, 351 : 76. Instituted
the Lord's Supper, 313 : 4, 373 : 4,
389 : 20, 476, 512 : 16, 608 : 44, 610 :
48 ; only for the living, 314 : 12.
Appointed both forms for the laity,
48, 243 : l sqq. Is present in the
Holy Supper, 175 : 57, 511 : 2, 6 sqq.,
618:17, 602: 9 sqq., 611: 54 sq. His
threefold presence, 619 : 98 sqq.
Dwells in us, 174 : 56, 246 : 10.
Christ promises and gives the Holy
Ghost, 105 : 12, 106 : 18, 163 : 9, 371 :
10, 687 : 33. Is imparted by the
Holy Ghost, 367:6, 444:38, 660:
40. Works in his members, 162 : 6.
Rules the Church by his Spirit,
162 : 5, 7. Founds it on Peter's con-
fession, 343 : 25. Warns of schisms,
172:49. The having of the same
Christ an essential to the Catholic
Church,163:l0sqq.,168:3l. Commits
to the Church final jurisdiction, 343:
24. Displays in us his kingdom,
115:68. Has become our brother,
639 : 78. Has a spiritual kingdom,,
212 : 79, 344 : 31. Its members, those
whom he <][uickens, 165 : 18.
Christ commissioned the apostles, 61 :
fi sqq., 339:8 sqq. They act in
Chnst's stead, 167 : 28, 172 : 47, 298 :
19. He excused their nou-obser
vance of traditions, 66 : 22, 224 : 3&
Gave all the same rank, 339 : 8 sqq.,
342 : 22 sqq., 343 : 30. Gave them
only spiritual power, 343 : 31 ; and
no command to institute new cer-
emonies, 66 : 61 sqq., 296 : 7 sqq.
298 : 18 sq.
Christ calls the heavy-laden, 183 : 44,
237:18, 238:21, 526:8, 614:70;
consoles sinners, 184 : 45; offers
them his grace, 663 : 67 ; does not
repel them, 478:86, 659:56; Joes
not wish us to despair, 150 : 2i8. Id
him we are regenerated, 104 : 4,
199 : 19, 674 : 28 ; quickened, 497 : 3 ;
created to good works, 557 : 26, 559 :
39. He requires a new life, 130 :
138; assists in keeping the Law, 133:
149, 141 : 178, 144 : 194 ; makes us
perfect in him, 113:58; teaches to
pray, 448 : 3 ; praises faithful ser-
vants, 235 : 4 ; has a reward for the
ministry, 363 : 27 ; prophesied the
Church's peril, 201 : 29 ; awakes the
dead and gives eternal life, 42 : xvii.,
229 : xvii. ; redeems and sanctifies
human nature, 494 : 6 ; condemns
the godless, 229: xvii.; Christ is
imparted through preaching, 444 :
38, 671:11, 689:2; and offered in
the Gospel, 191 : 76.
Christ alone to be adored, 46 : 2, 237 :
18; alone to have our confidence,
193 : 87, 239 : 31, 288 : 34. His name
to conclude our prayers, 158:264.
"Through his name" means "for
his sake," 189 : 65.
Christ to be esteemed above our works,
113:57, 191:78, 676:35. Kepu-
diates the meritoriousness of works,
149; yet attaches promises to them,
134 : 154 ; if wrought in him, 144 :
194, 166 : 251. Christ cannot be ap-
prehended by works, 97 : 80, 314 :
12 ; but alone by faith, 97 : 80, 126 :
124, 140 : 176, 143 : 187, 167 : 257, 2Y0:
55, 601 : 6, 502 : 10 sq., 13, 662 : 50, 676 :
86, 676 : 88 ; which is active by love,
102:111; and repentance, 662:18,
654:28, 656:40. Mere knowledge
of Christ not faith, 127 : 128, 501 : 6.
Errors concerning Christ. — The glory
of his passion diminished by the
Papal mass, 51 : 24. Regarded as a
Legislator instead of Propitiator,
160:271, 274:17. The saints in-
voked instead of him, 237 : 16, 238:
26 sqq. Celebrants of the mass
made equal to him, 314 : 10. Ex-
cluded in the doctrine of the adver
INDEX OF SUBJECTS.
713
saries, 136 : 160, 138 : 169, 141 : 179.
Kendered unnecessary by the merit
of works, 85 : 12, 126 : 123, 138 : 169,
144:192, 153:236, 192:85, 219:12.
Error concerning prima gralid, 86 :
17, 111 : 41. That we are forgiven
on account of contrition, 181:20;
that Christ is our righteousness only
in his divine nature, 502 : 13 sq.,
570 : 2 sq., 581 : 60 sq. ; only in his
human nature, 642:93; that we are
but partially justified in him, 503 :
21, 578 : 46, 579 : 61, 665 : 88, 668 : 10 ;
that the union of natures is merely
verbal, 516 : 3, 519 : 24, 520 : 26, 630 :
81, 641 : 86, 642 : 95 ; that the human
nature has been deified, 520 : 28,
642 : 89 sqq. ; that it is locally ex-
tended, 520 : 29, 642 : 92 ; that Christ
cannot be present in his humanity
at more than one place, 520 : 30, 32,
641 : 87, 642 : 94 ; that his omnipo-
tence and omniscience are limited,
521 : 35 sqq.
Heresy of Nestorius, 519 : 18, 20, 627 :
15; of Paul of Samosata, 627:15
sq. ; of Eutyches, 519 : 18, 21, 642 :
89 ; of Arius and the Arians, 519 :
22, 531:28, 670:36; of Marcion,
519:23; of the Anabaptists, 529:
8 sqq., 669 : 25 ; of the Schwenck-
feldians, 531:20 sqq., 669:29; of
Zwingli's allceosis, 628:21, 631:89
sq.
Christians. Separated from heathen,
Jews and Turks by the Creed, 447 :
66. Their mother the Church, 444 :
42. We become Christians in bap-
tism, 466 : 2.
Christians free from the curse of the
Law, 695:4, 599:23; temples of
the Holy Ghost, 579 : 54. Their
marriage pure, 257 : 66. They keep
a perpetual Sabbath, 403 : 89 ; re-
ceive the Lord's Supper often, 480:
89, 481 : 43 ; even here partake of
eternal blessings, 164 : 15.
Christians acknowledge their indebt-
ness, 441 : 22 ; but cannot fulfil the
Law, 107 : 25, 448 : 68. What they
consider to be sin, 540 : 6. Are to
be admonished to good works, 589 :
40; to be warned against conceit,
386 : 19 ; should avoid offence, 646 :
16. Knowledge of justifying faith
necessary to them, 159 : 266. Their
repentance continues until death,
329 : 40, 559 : 34.
Christians to bear afflictions, 56 : 81.
Design of their troubles, 215 : 16.
Their temptations. 462 : 105 sqq.
Their weapons, 453:30, 458:68.
Their intercession, 317 : 27.
Christians may bear civil office with-
out sin, 41 : xvi., 227 : 53 ; may wage
war, buy and sell, marry, appeal to
courts, etc., 60 : 52 sqq., 227 : 53, 229 :
64 ; must obev magistrates, 42 : xvii.,
227 : 55, 228 : 58 ; free from legal cere-
monies, 253 : 41 sq., 257 : 64 ; need no
observe traditions, 56, 169 : 32. Thei
service not like the Leritical, 64
39. Assemblies of early Christians,
276 : 86 sqq. Should reprove Papal
errors, 348 : 56 ; should beware of
Papistic doctrine, 346 : 41, 347 : 53.
Not Christians, those who will not
learn the Catechism, 360 : 11, 388 :
6, 476 : 2 ; who despise the sacra-
ment and will not believe the Gos-
pels, 116 : 62, 362 : 22, 466 : l. False
Christians in the Church, 39 : vii.,
162:3,165:17.
Chbistopher, legend of, 240 : 35.
Chrysostom, 53 : ii, 193 : 88, 211 : 73,
568 : 86, 607 : 36, 615 : 76.
Church, the, 39, 169, 334. Origin
and signification of the word, 445 :
48. Its name and attributes, 10, 25,
26, 39, 47, 67 : 5, 98 : 83, 111 : 45,
162 : 6, 7 sqq., 189 : 66, 334, 367, 389,
443 sqq. Its notes — the pure preach-
ing of the Word and right admin-
istration of sacraments, 39, 161 :
279, 162 : 6, 163 : 10, 165 : 20, 167 : 28,
168 : 30, 217 : 27. The Word of God
and true faith, 335. Externally, the
Word, Confession and sacraments,
161:3, 162:7; internally, com-
munion of faith and the Holy
Ghost, 162 : 5, 166 : 22, 123 : 111, 124:
114, 126:122, 445:61. True doc-
trine sufficient for its true unity, 39,
168 : 30, 535 : l, 538 : 14. Uniform-
ity of ceremonies unnecessary, 39,
163 : 10, 164, 168 : 30, 169 : 33, 172 :
45, 220 : 18, 224 : 82, 335, 624 : 7, 649
31.
The True Church, the congregation of
all believers and saints, 25, 39, 161 :
1, 162 : 8, 164, 167 : 28, 335, 367, 389,
^4:47; scattered over the whole
world, 163:10, 164, 165:20; col-
lected by the Holy Ghost, 443 : 37,
444 : 46, 445 : 51, 559 : 86 sq. What
makes us living members, 164 : 13.
It is the body of Christ, 162 : 5, 103:
12, 168 : 29, 612 : 69 ; the bride of
Christ, 163 : 10 ; the mother of
Christians, 444 : 42 ; a pillar of th«
truth, 166 : 20 sqq. ; a spiritual peo-
ple, 164 : 14, 16 ; not a platonic statn.
46
714
ANALYSES AND INDEXES.
165 : 20, 166 ; nor an external polity,
163:10, 164:13 sq. How distin-
guished from the people of the Law,
164 : 14, 16.
This Church must always remain, 39,
163:9, 658:50; Christ its Head,
162 : 6, 317 : 1, 319 : 9, 445 : 61, 608 : 41,
633:47, 639:78. Its foundation
the true Christian faith, 103 : 119,
156 : 256, 161 : 279, 189 : 167 ; the
Gospel, 165 : 20, 166, 178 : 3, 233 : 86 ;
the article of repentance and of
Christ, 242 : 41. Its voice the con-
sensus of the prophets, 189 : 66, 232:
79. Its perils and oppressors, 163:
9, 166 : 22, 201 : 29, 217 : 27, 268 : 41.
Its promises, 166 : 22, 658 : 60.
The Church not dependent on princes
or rulers, 166 : 22 ; yel they are its
leading members, 347 : 64. It is
hidden under the multitude of the
godless, 165 : 19. These are also
in the Church, 39, 164, 172 : 47 ; yet
they are not the Church, 163 : 8,
165 : 17, 19 ; but have only outward
fellowship with it, 162 : i, 3sq., 163:
11 sq,, 164, 165 : 19, 167 : 28. Noto-
rious offenders to be excommuni-
cated, 198:16, 333. The penitent
to be again received, 198 : 16, 199 :
23. The cause of schisms and ec-
clesiastical abuses, 47, 55 : 16, 123 :
11, 124 : 116, 125 : 120, 159 : 271, 1 63 :
9, 168 :81 sq., 170 : 36, 204 : 44, 217 :
25, 242 : 40, 268 : 45, 299 : 22 sqq.,
318:8, 319:7, 344:34, 37, 347:51,
538 : 16. Christ's warning concern-
ing them, 162:49. They are not
to be tolerated, 534 : 9, 538 : 14 sq.
fn the Church no one should teach
without a call, 41, 217 : 24. Its duty
concerning infant baptism, 330 : 4.
It administers absolution, 41 : 4,
175:58, 179:7, 181:21, 196 : 2 sq.,
331, 342 : 24, 350 : 67 ; the Holy Sup-
per, 48, 118 : 39, 162, 176 : 62, 243 : l,
244 : 4. Its officers and gifts, 215 :
12, 225, 235 : 4, 297 : 13, 348 : 60, 349 :
67. 445 : 61. The keys belong to the
whole Church, 350 : 69. Its prayers,
158 : 264. Its Confessions, 535 : 2.
Its ordinances and usages, 66 : 60,
138:167, 214:6, 218:1, 219:13,
246 : 16, 259 : 4, 6, 297 : 14 sqq. Its
power, 288 : 13, 342 : 24, 349 : 67,
360:72; not that of the ministry
over the Church, 340. Efficacv of
God in the Church, 240 : 36, 280 :
96. Intercession of saints for, 236 :
9. What is comprised in its doc-
trine, 446 : 54 sq.
Out of the Church neither Word noi
sacraments, 173 : 52. Parables con-
cerning the Cluircl ,161:1, 165 : 19.
Apostolic Church, 294 : 64, 67. Its sym-
bols, 492 : 8, 535 : 1, 5. Its doctrine
concerning Christ, 627 : 17, 634 : 57,
635:59, 636:64. Unity of Lu-
therans therewith, 491 : 3, 532 : 30,
535 : 4 sq., 539 : 17, 521 : no, 127 : 17,
636 : 64, 670 : 89.
Lutheran Church. — Its Confessions,
492, 533 : 3, 536 : 5 sq, 603 : 12. Has
a unanimously-received, definite
doctrine, 537:10. Well provided
with Word and sacraments, 309 : 10.
Diligent in preaching and instruc-
tion, 225 : 41, 43, 269 : 48 ; and in ad-
ministration of sacraments, 173 : 62,
176 : 80 sqq., 225 : 40. Has not en-
tirely abolished external ornaments,
268 : 45, 269 : 50 sq. Luther its
chief teacher, 608 : 41. Agreement
of Sacranientarians therewith only
seeming, 600 : 2.
Roman Church, 47 : 1, 159 : 269, 174 :
65, 244 : 4, 318 : l, 341 : 15.
Greek Church, 244 : 4, 319 : 4, 341 : 15
603 : 11.
Oriental Church, 340 : 12 sqq.
False Church, 658 : 50.
Circumcision, 99 : 87 sq., 102 : 111, 117 :
80, 216 : 19, 253 : 42, 283 : 58, 345 : 12.
Spiritual, 184 : 46.
Clement of Eome, supposititious wri-
tings of, 344 : 35, 350 : 71.
Clergy. See Ministers.
Cloisters, originally schools, 58 : 16,
281 : 6, 317 : l. Conscience urges
many thereto, 45 : 20, 223 : 26. Some
godly men enter them, 282 : 8, 285 :
22. Many enter them from im-
proper motives, 57, 282 : 9, 292 : 57.
Their degeneration, 282 : 6, 293 : 56,
318 : 2. See Monastic Life, Mo-
nastic Vows.
Clothing, divine service not depend-
ent upon, 222 : 21. Neither sin nor
righteousness dependent upon, 296 :
7. Pride in dress, 309 : 12. Usage
of country to be respected, 224 : 35
God to be prayed for, 369 : 14, 459
76.
Coercion in conversion, 504 : 3, 505 : 10
582 : 4, 584 : 12, 585 : 17, 564 : 60, 566
73. Of the Law, 509 : 2, 596 : 5.
Command, God's, necessary to a sacri
ment, 213 : 3. The ministry haj
215 : 11. The Church has, to ap
point ministers, 215 : 12. Confir
mation and extreme unction with
out God's command, 214 : 6. Alsi
INDEX OF SUBJECTS.
15
the invocation of eaints, 239 : 81 ;
and works devised bj the Papacy,
118:87,219:14.
Commandments, the Divine, teach
truly good works, 87 : 22, 204 : 42,
212:77, 435:311; yet do not avail
for righteousness, 101 : 103. Must
be observed by one who will have
eternal life, 104:1, 133:149. Are
fulfilled by love to God, 106 : 15 ;
and one's neighbor, 122 : 105, 125 :
117. Against them is our inborn
disposition, 542 : 12. No one can
observe them, 322 : 6, 439 : 3 ; with-
out Christ, 132:145, 133:149, 183:
87; without the Spirit and grace,
88:27, 230:68, 662:73; without a
new heart, 656:23; without faith,
439 : 2, 202 : 34, Man cannot annul
them, 48 : 8, 58 : 18, 212 : 78, 291 : 51.
They are obscured by traditions,
54 : 8, 60 : 48, 205 : 48, 222 : 25, 295 : 3.
The Ten Commandments in O. T.
written everywhere, 438 : 331 sqq. ;
written on the heart, 448 : 87 ; con-
tain a different doctrine from the
Creed, 448:59.
The First Commandment, 364, 386,
437 : 324. The chief commandment,
106:9 sq., 285:25, 397:48. The
entire Psalter consists of exercises
therein, 386 : 18. The Second,^ 364,
397, 449:5, 454:45. Monasticism
violates both, 291 : 56. The Third,
364, 401. How far it pertains to
Christians, 402:82. The Fourth,
116 : 76, 293 : 61, 364, 405, 450 : 13,
468 : 20, 470 : 38; includes obedience
to all in authority, 410 : 141 ; as well
as duties of parents, 414 : 167. The
Fifth, 365, 415. The Sixth, 365,
418. The Seventh, 365, 421. The
Eighth, 365, 426. The Ninth and
Tenth, 365, 432. Why especially
needed by the Jews, 432 : 293 sq.
Close of the Commandments, 366,
395, 435 ; belongs to all the Com-
mandments, 436 : 321.
Common Week, 314 : 12.
CoMMUNiCATio Idiomatum, 519 : 18,
630 : 31 sqq., 641 : 85. First genus,
630 : 36. Second genus, 632 : 46.
Third genus, 633:48. Denied by
the Nestorians, 619 : 18.
Communication, Verbal, 520 : 26, 634 :
66, 95. Eeal, 688 : 63.
Communion. Absentees from, to be ad-
monished, 176:62. Not to be ad-
ministered to one's self, 314 : 8. To
be publicly administered, 259 : 6.
Lay communion, 244 : 8. Com-
munion of saints, 444 : 47 445 : 49
Communion and union, 628 : 22.
Communism unscriptural, 228 : 56, 229 •
62 sq., 290 : 46.
Compulsion. See Coercion.
In Adiaphora, 524 : 10, 648 : 27.
Concord, Book of, 13 sqq., 534.
Concrete and Abstract, 548 : 52.
Condemnations in Book of Concord,
how to be understood, 16.
CoNDiGNO, De, and De Congruo, 138 :
167, 145 : 197, 146 : 200, 147 : 203, 161 :
223, 152 : 235, 156 : 255, 230 : 72.
Confession of Sin, 40, 52, 175, 180,
195, 331, 371.
Before God, 53 : 11, 197 : 10 sq., 372 : 17.
To an injured neighbor, 197 : 12.
To a pastor (private confession), not
instituted by Scripture, but by the
Church, 53 : 12, 177 : 65. Ketained
by the Lutheran churphes, 52. Its
two parts, 371 : 16. Absolution gives
it its chief value, 53 : 13, 188 : 61,
196 : 2, 331 : l. Not the ground of
forgiveness, 195 : 95. How to con-
fess, 483 : 61. What sins to confess,
372. Enumeration of all sins un-
necessary, 40, 63:7 sqq., 175:58,
176 : 63 sqq., 181 : 23, 196 : 5, 197 :
13, 326 : 19, 331 : 2, 346 : 45 ; and im-
possible, 40, 53 : 7 sqq., 177 : 65, 197 :
14, 325 : 15, 326 : 19. Formulas for,
372. Directions to the father con-
fessor, 373.
Confession, Augsburg. See Augs-
burg Confession.
Confirmation no sacrament, 214:6.
Eetained by the bishops, 350:73.
Of bishops and other church offi-
cers (installation), 341 : 15 sq.
Conflict attends the birth of faith,
142:182, 151:229. Of faith with
despair, 269:46. With sin, 329:
40. Continues through life, 183:
87. For this philosophical specu-
lation has no relief, 88 : 87.
Conflicts of Christ through believers,
115 :69 sqq.
Confusion of Natures in Christ re-
jected, 627 : 19, 635 : 61 sq.
Confutation, the Romish, of the
Augsburg Confession, 73, 74 : 14,
160:277, 183:44, 189:67, 232:79
sqq., 241:89 sq., 244:6, 261:14,
296 : 6.
Congruo, De. See Condigno, De.
Conscience accused and terrified by
the Law, 90 : 88, 129 : 136, 133 : 149 ;
on account of sin, 96 : 79, 461 : 89 ;
through the preaching of repent-
ance, 94 : 62 ; in contrition, 181 •
16
ANALYSES AND INDEXES.
29, 182 : 32. Cannot attain peace
through works, hut only through
faith, 44 : 15, 100 : 100, 103 : 118, 114 :
60 sq., 115 : 66, 1 17 : 83, 11 9 : 91 120 :
96, 145:198, 151:225, 180:12 184:
47, 188:60, 193:88; through the
Gospel. 182:35, 193:88, 233:85,
269 : 48, 476 : 12 ; through the right-
eousness God grants, 120 : 95, 121 :
103; through absolution, 129:136,
183:39. Is not to be burdened
with human ordinances, 42 : 2,44 :
19 sqq., 48 : 11, 54, 55, 57 : 8, 64 : 41
sq., 65 : 53, 170 : 35, 176 : 64, 177 : 67,
223:27 sqq., 226:49, 51, 269:46,
296 : 8. The Komish doctrine de-
prives it of consolation, 346 : 44,
(196:1). Bad conscience, 118:87,
331 : 1.
Consecration. Of churches, 336:4;
of tapers, palm-branches, etc., 336 :
8. Of elements in the Holy Sup-
per, 612 : 8 sq., 615 : 73 sqq., 616 : 79,
623 : 121.
Consensus of the prophets, 189:66,
190:70, 73.
Consolation. Reason seeks in works,
325 : 18. Despised by secure hearts,
185:61 sq. Afforded by the doc-
trine of reconciliation and justifi-
cation through Christ, 84 : 2, 94 : 60,
98 : 86, 137 : 164, 141 : 178, 182, 158 :
261, 233 : 85, 324 : 8, 575 : 30, 589 : l,
693 : 21 ; by the doctrine of election,
627 : 13, 658 : 48; of the true worship
of God, 143: 188; of the Church, 163 :
9, 658 : 60. Received bv faith, 102 :
106, 103 : 118, 106 : 14, 147 : 203, 159 :
266, 184 : 46 sq., 190 : 72, 194 : 90 ; in
absolution, 175 : 59, 183 : 39, 331 :
viii. ; in the sacraments, 134 : 154
sq., 274 : 75, 471 : 44, 510 : 2.
Constance. See Council.
Constraint. See Coercion.
Contempt. Of God, 78:ii, 89:35,
105 : 14. Of the Divine Word, 404 :
96, 463:104, 663:57, 656:41, 665:
86. Of the Holy Supper, 176 : 61.
CONTENTIONS, needless, to be avoided,
638 : 15. That concerning original
sin not needless, 540 : 3 ; nor those
concerning matters of faith, 534 : 9.
Contrition, the first part of repent-
ance, 181 : 28. Contrition passive,
not active, 323 : 2. The burden
upon conscience, 183 : 44. The put-
ting off the body of sins, 184 : 46.
The handwriting condemning us,
185 : 48. A punishment for sin,
207 : 63. Distinction between con-
trition and attrition, 179 : 6, 326 : 16.
Controversies, Religious, how to be
decided, 19, 533 : 4, 7 sqq., 538 : 16.
See Contentions.
Convents. See Cloisters.
Conversation of Christians, 330.
Conversion not synonymous with jus-
tification, 574 : 24. Has two parts,
181 : 28 ; good works might be named
as third, 181 : 28. Synonymous with
repentance, 202 : 34 ; mortification
and quickening-, 184 : 46. Resur-
rection from spiritual death, 569:
87. A change in understanding,
will and heart, 566:70. Not the
annihilation of an old and the
creation of a new substance, 499 :
14, 567 : 81. Mortification of flesh
and good fruits follow, 202 : 84.
Before^ only two efficient causes,
600 : 19, 565 : 65. Man cannot co-
operate, 552 : 7, 556 : 24, 564 : 61,
566 : 71 ; but is purely passive, 499 :
18, 569 : 89. After, man co-operates,
499 : 17, 565 : 65 ; yet not from nat-
ural, but from new powers, 665:
65.
Wrought by the Holy Ghost through
the Word and sacraments, 497 : 4,
500 : 19, 552 : 5, 554 : 16, 561 : 48,
666:71, 650:3, 653:29, 657:4; at
his own time, 659 : 56. Errors con-
cerning, 498 ; 8 sqq., 566 : 74 sqq.
Objectionable expressions, 499 : 15
sq., 564 : 61, 568 : 82, 86.
Co-operation (synergism). Impossi-
bility of, to conversion, 498 : li, 16,
652 : 7, 555 : 18, 557 : 24, 560 : 42,
563 : 59, 567 : 77. Occurs after con-
version, 499 : 17, 565 : 65 sq. Lu-
ther's declaration concerning, 555 :
20 sqq., 560 : 43 sqq.
Corruption of human nature, 485 : 76,
494 : 8, 539 : l, ll, 550 : 60. Its cause
624 : 4. Reason does not recognize
it, 494 : 9.
Council, General. Appeal to, 35, 309 .
10. Apprehensions concerning, 321 :
18. Subjects for its consideration,
309 : 13. Preparation for it, 307 : 2.
The Pope's claim of superiority to
councils, 346:40, 347:49, 348:55,
251 : 24. Their decrees violated,
210 : 70, 247 : 6, 250 ; 23 sqfj.
Of Constance, 319 : 7, 331 : 2.
Of Chalcedon, 342 : 19, 627 : 18, 632 : 4i.
Of Nice, 37 : i, 62 : 88, 171 : 42, 340 : u
sq., 341 : 17.
Of Trent, 588 : 85.
Proposed, of Mantua, 295 : 1. Coun
cil of angels, 309 : li.
COUNSEM OF THE GoSPEL, 57 : 12, 60 ,
INDEX OF SUBJECTS.
717
64, 228 : 69, 282 : 9, 285 : 24, 289 : 89,
330:4,418:197.
Counterfeiting, 422 : 227, 460 : 84.
Creator, God, the, 26, 37 : 2, 43 : xix.,
231 : 77, 366 : 2, 388 : 11, 439 : 6, 440
sqq. ; of man since the Fall, 493 : 2,
640 : 2, 545 : 34 sqq., 546 : 3S. 41 ;
but no* of sin, 541 : 7, 546 : 38, 41.
Creatures, all, created by God, 231 :
77, 366 : 2 ; suppoj ted by him, 440 :
18 sq. Divine Providence extends
to all, 650 : 3. God uses them for
our good, 394 : 36. 440 : 14. To seek
consolation from them,idolatry, 393:
21. Man a creature of God, even
since the Fall, 493 : 2, 4, 540 : 2, 545 :
32, 84. Original sin not, 546 : 49.
Creeds (Symbols). The ancient, re-
ceived, 9. (Ecumenical, 25 sqq.,
84, 311, 360, 388, 476, 492 : 3, 532 :
80, 535 : 4. Their meaning, 92 : 61,
163 : 7, 491 : 2 sq. Rejected by the
Anti-Trinitarians, 670 : 87. See also
Symbols.
Oreed, Apostle^, 366, 439.
Cross, the, of Christ, 165 : 18, 214 : 8,
270 : 56, 635 : 59 ; of Christians, 56 :
31 sqq., 112 : 46, 207 : 54, 226 : 45,
457 : 65 sqq. Christ's kingdom con-
cealed beneath the cross, 165 : 18.
The flesh flees from the cross, 112:
49. Benefits of, 209:63, 226:46.
Promises to, 215:16. Consolation
under, 653:20, 658:48. Does not
merit reconciliation, 272 : 66.
Sign of the, 374 : l, 400 : 74.
CRYFro-CALViNiSTS, 600 : 1, 625 : 4.
Cursing, 364 : 4, 399 : 62, 416 : 186,
454 : 42.
Cyprian, 48 : 5, 49: 26, 147 : 201, 235 : 2,
241 : 36, 274 : 76, 341 : 14, 343 : 27,
607 : 36.
Cyril of Alexandria, 174:66 sq.,
649:54, 602:11.
D.
Damascenus, 628 : 22.
Daniel, 129 sqq., 148 sq., 167 : 24, 221 :
19, 228 : 61, 268 : 45.
David, 46 : 1, 93, 112 : 47, 116 : 70, 147 :
206, 182:36, 186:66, 208:58, 228:
61, 286:25, 290:46, 291:49, 396:
46, 546:36.
Day, the Las^, 42:xvii. 1, 367:6,
445 : 63.
Deacons, in the early Church received
the sacrament after the priest, 52 : 38.
Elected the archdeacons, 349 : 62.
Deal, the, spiritually, 553:11, 564:
61. Prayers for, 279 : e4, 96. Masses
for, 180 : 15, 260 : 11, 272 : 64, 277 :
89 sqa., 291 : 63, 314 : 12. The Bare-
footed Monks place hoods upon,
153 : 240.
Death, the wages of sin, 81 : 40, 210 :
64, 542:13, 663 :8L In what re-
spect no punishment, 208 : 56. 209 .
62 sq. Sin its sting, 96 : 79! All
men subject to it, 82 : 46, 90 : 40, 94 :
62, 207 : 64, 321 : 1. The Law makes
men feel it, 323 : 2. Not delivered
therefrom by our own works or suf-
ferings, 135 : 156 sq., 205 : 46, 206 :
62, 212:77. Aid only from God,
85 : 8. Vanquished by Christ, 107 :
28 sq., 135 : 166, 186 : 66, 204 : 43,
209 : 60, 367 : 4, 442 : 27, 81 ; who de-
livers us through baptism, 370 : )
471:41; and faith, 103:116, 135
167, 184:46, 208:56, 277:89. Re-
pentance of Christians continues un-
til death, 329 : 40. Frees the Chris-
tian from sinful flesh, 208 : 56. No
death in the world to come, 446 : 58.
Spiritual, deliverance from, 554 : 15.
Deception of the devil and the world,
397 : 46, 593 : 23.
Decree of God concerning salvation,
526 : 9, 13, 652 : 18 sqq., 653 : 23.
Consolation therefrom, 657 : 44 sq.,
658:47. Warning concerning, 525:
6, 651 : 9 sq.
Decretals, 166 : 28, 320 : 14.
Degrees of reward, 154 : 245 ; of glory,
152 : 284.
Denial of God, 463:104; of Christ,
336 : 8; by Peter, 236 : 5, 241 : 86.
Descent of Christ into hell, 25, 27, 38,
299, 367, 389 : 12, 441 : 26, 518 : 13,
522, 643.
Despair, the result of constant doubt,
194:89; of works without faith,
137:164, 146:200; of work-right-
eousness, 141 : 212, 194 : 89, 324 : 7,
591 : 10 ; of auricular confession,
177 : 67, 346 : 45. What protects
saints from despair, 154:243, 190:
72. A work of the devil, 370 : 18.
Should not result from the doctrine
of election, 526 : 9, 527 : 16, 651 : 10.
Devil, the, a liar and murderer from
the beginning, 232 : 77, 256 : 68, 464:
115. The enemy of God, 45:25;
of God's Word, 385:11; of the
godly, 457:«8, 460:80, 465:116.
526 : 13. The cause of sin, 44, 231 :
77, 442:28, 525:4, 640:2, 544:27,
547 : 41, 550 : 61, 650 : 7, 663 : 81. The
Old Serpent or Dragon, 322 : 6, 323:
9, 593 : 23. Knows Christ's history,
45:23, 149:216, 184:45; but be-
lieves not, 45 : 23, 141 : 182. Tempts
718
ANALYSES AND INDEXES.
to disregard God's Word, 463 : 104;
to error and heresy, 83 : 47 ; to crime,
87 : 23. Seeks to prevent God's
praise, 116 : 71, 308 : C, 369 : U, 448 :
2, 464 : 113 ; prayer, 453 : 29 ; gov-
ernment, ecclesiastical and civil,
460 : 80. Lies in wait for us, 400 :
71, 478 : 28, 485 : 80. The source of
temptations, 463 : 101, 104 ; espe-
cially to strong Christians, 464:
107; of temporal misfortunes, 464:
115 ; of hatred, murder, etc., 416 :
184, 460 : 80. Extent of his power,
83 : 49 ; its limitations, 496 : 25. All
men subject to his attack, 82 : 46 sq.,
106 : 17, 321 : 1, 322 : 4 ; even the
wise of this world, 83 : 49. The
godless he controls, 106 : 17, 164 : 16,
165 : 19, 168 : 29, 212 : 77, 464 : 11.
His kingdom must yield to that of
God, 456 : 54. Christ has van-
quished him and delivered us, 38,
42, 83:48sqq., 106:18, 115:68 8q.,
116 : 71, 229 : 66, 367 : 4, 442 : 27, 31,
522 : 3, 644 : 2. God defends against
him, 173 : 50. Consolation and help
against him, 98 : 85, 127 : 129, 233 :
85, 453 : 30, 460 : 80, 463 sq., 464 :
118; through baptism, 370:6,471:
41.
Devim, Doctrine op, 49 : 22, 204 : 44,
218 : 4, 256 : 58, 257 : 63, 286 : 26, 333 :
10.
Diana, 393 : 18.
Diogenes, 290 : 46.
DiONYSius, 350 : 71.
Disciples recognized the Lord in the
breaking of bread, 244:7. Had
only spiritual power, 344 : 81. Er-
rors during their lives, 534 : 7.
Discipline required by Lutheran
churches, 56 : 80 sqq. Of the
Law, 87:22 sqq., 255:55, 508:1,
610:8, 595:1. Especially needed
for the common people, 226 : 49.
Preparatory to the Holy Supper,
374 : 10. Afflictions a discipline,
208:54, 59. Ceremonies a disci-
pline, 292:58. Domestic, 222:25,
421 : 218.
Church discipline, 199:23 sq., 298:
16.
Disobedience, Adam's, 321 : 1, 501 : 8,
641 : 9 ; to parents, 321 : 2, 410 : 137 ;
of subjects, 309 : 12. Covered by
Christ's obedience, 580 : 58.
Dispensations, bought and sold, 166 :
23 ; required by human traditions,
224 : 27.
Dissension, origin of, 125 : 120. Serious-
Kiess of, 346 . 42. When justifiable,
346 : 42, 523. 6, 524 ; 11, 644 : ft, 648;
28. To be reconciled by Augsburg
Confession. 34 : 10 ; by Formula of
Concord, 12, 535 : 2. Candor need-
ed for their settlement, 592 : 10.
Dissimilarity in ceremonies not a
ground for Church divisions, 56 : 44,
169 : 33, 220 : 18, 524 : 7, 649 : 31 ; not
contrary to faith, 171 : 42. 172 : 45.
Distinctions of food, 42, 53, 136 : 162,
218 : 2, 286 : 26 ; of days, times, etc.,
221 : 20 sq. ; of clothing and Church
decoration, 222 : 21, 286 : 26, 296 : 7.
Divinity, Divine Nature. See
Christ.
Divorces allowed in O. T., forbidden
in N. T., 432 : 295, 434 : 306. Mar-
riage of innocent party after death
permissible, 351 : 78. Errors of
Anabaptists, 631 : 19, 669 : 24.
Doctrine of Christ, Law and Gospel,
607 : 6.
Of the Law, divine, 506 : 3 ; does not
annul the Gospel, 133 : 148. What
it is, 156 : 256, 192 : 85.
Of Repentance proclaimed against the
godless, 117 : 79 ; commands new
works, 134:151, 153; promises for-
giveness, 134 : 151. Importance of,
195 : 1, 269 : 46.
Of the Gospel must be firmly main-
tained, 156 : 256. Gives no occa-
sion to scandals, 299 : 22 sqq. Estab-
lishes the authority of magistrates,
229 : 65.
Of Faith and Justifieaiion not to be
neglected, 156 : 256, 158 : 26 ; or mis-
repiesented, 45 : 35 sqq. Why im-
portant, 103:118, 141:182, 178:3,
192 : 84, 194 : 90. Less specious than
that of the Law, 123 : 109.
Unity in, 319 : 9. Capacity for judg-
ing, 386:17. Summaries of, 242:
43, 535 : 1, 537 : 9 (350 : 7 sq.). Pur-
ity of, 162:5, 454:39. Standard
of, 491, 635. God's name hallowed
by, 368:5, 399:64. Und^tjtand-
ingof, a prerequisite to Loruo Sup-
per, 387:5. The Augsburg Con-
fession a summary of the entii'C
doctrine, 201:27. Must be con-
stantly urged, 390 : 24. Philosophy
not to be mingled therewith, 159.
269. Godless, to be avoided, 346 :
41.
Of Devils, 65 : 49, 170 : 40.
Dogmas, 158 : 26.
Domestics, duties of, 378 : 10, 411 : 143
sqq., 422 : 225. Insubordination of,
309 : 12. Should not be alienated
from our neighbor, 365 sq., 431^
INDEX OF SUBJECTS.
719
434:306. Must be kept in disci-
pline, 222 : 25 ; be taught the Cate-
chism, 387:4, 38P:16; should be
daily prayed for, 400 : 73, 452 : 28.
Dominicans, 291 : 63, 330 : 2.
DoMiNicus, 119 : 90.
DoNATiSTS, 39, 168 : 29, 172 : 49.
Doubt of Providence, 112 : 46 ; of God's
grace, 118:83; of forgiveness, 103:
119, 107 : 28, 1 93 : 88 sq. ; of the abso-
lution, 372 : 16 ; of eternal salvation,
502 : 9, 661 : 70, 662 : 13. The Papists
teach that men must doubt, 346 : 44,
87 : 19, 146 : 200, 158 : 260. Doubt a
consequence of work-righteousness,
141 : 180, 586 : 23. Inconsistent with
prayer, 193 : 89, 465 : 121 sqq. ; with
proper partaking of the Lord's
Supper, 374:10. Doubt of truth
more bitter than death, 201 : 31 ; the
parent of despair, 146 : 200, 193 : 89.
Paul's remedy for, 146 : 199. Doubt
a source of dissension, 550 : 58.
Dragon, the Old. See Devil.
Dragon's Tail, 314 : ii.
Drawing, God's, of men, 392 : 15. Sub-
jects of, 499 : 16, 568 : 86. Of the
Father to Christ, 662 : 76. Means
of, 562:64. No compulsion em-
ployed, 564 : 60. Of the Holy Ghost,
493 : 17, 569 : 88.
Drunkards, 404 : 96.
E.
Easter, 56 : 43, 169, 171.
Efficacy of the Holy Ghost, 653 : 23,
663 : 82 ; of the sacraments, 162 : 3 ;
of the Word, 215 : li.
Elders, according to divine right equal
to bishops, 349 : 61.
Elect, who they are, 654 : 30 sq. Who
do not belong thereto, 656 : 39. Their
paucity, 655:84. Known to God,
653:23. Their weakness not im-
puted, 500 : 14. Christ gives them
eternal life, 42:xvii. They will
all be saved, 653 : 25.
Frrors concerning, 506 : 19.
Election, 525, 649. To be distin-
guished from foreknowledge, 525:
2, 650 : 8. Not dependent on our
godliness, 662 : 75. To be read in
Christ, 526 : 13, 652 : 13, 660 : 65 sq.
Sealed by God's oath and the sacra-
ments, 652:13. Revealed in his
Word, 657 : 43. Pertains only to
the godly, 525 : 6, 650 : 5. A cause
of salvation, 651 : 8. How to be
considered, 525 : 6, 526 : 9, 651 : 9,
652 : 13 ; not according to reason,
653 : 26, 660 : 68 sq. ; or from curi- I
osity, 638 : 62 ; but to be learned for
comfort and patience, 527 : 16. It ex-
horts to repentance, 652 : 12, 658 : 61,
661 : 71. Should n</t occasion hard
thoughts, 561 : 47, 651 : 10, 665 : 89.
Its consolation, 658:48 sq. To whom
consolatory, 526 : 11, 653 : 26. To
whom not consolatory, 563 : 67. Not
chargeable with the destruction of
the godless, 526:12, 655:34, 663:
78.
Abuse of the doctrine, 526 : 8, 657 : 1%
656 : 39 sq. Errors to be rejected,
558 : 17 sqq.
Elements, external signs in the sacra-
ments, 468 : 18, 471 : 10. Conse-
crated by the words of institution,
676 : 82. Not to be adored, 515 : 40,
624 : 126.
Eli, sons of, 245 : lo.
Elijah, 280 : 99, 333 : ii.
Elisha, 333 : li.
Emperor. May follow David's exam-
ple, 46 : 1. Power of, usurped by
popes, 61 : 2, 166 : 23, 318 : 2, 344 :
66, 347 : 60. Election of popes for-
merly confirmed by, 312 : 20.
Encratites, 254 : 45, 255 : 60.
'Evuacg, 628 : 22.
Enthusiasm in the Papacy, 332 : 4,
333 : 9.
Enthusiasts, who they are, 215 : 18,
332 : 3 sqq., 499 : 13. Old and new,
552 : 4. Condemn the outward
Word, 332 : 6. Abuse the doctrine
of human inability, 561 : 46.
Epicureans, 623 : 123, 526 : 9.
Epicurus, 89 : 36.
'EmeiKia, 66 : 64, 126 : 122.
Epiphanius, 254 : 46, 260 : 8, 279 : 96.
Eternity of punishments, 229 : 66.
Eucharist, a name of the mass, 272 :
66, 274 : 76.
EUNOMIANS, 37 : 6.
Eutyches, 519 : 18, 2i, 642 : 89.
Evil. God not its cause, 43 : xix., 625 :
4, 650 : 6. He fixes its limit, 526 :
4, 650 : 6. Inclination of our flesh
to, 457 : 63. How and by whom
punished, 429 : 274. Should not be
wished, 417 : 188. Prayer for deliv-
erance from it, 464 : 113 sqq.
Evils, bodily, 83 : 46. Forms of, 370 :
20. 464. Why permitted, 141 : 180.
Prayer against, 370 : 19 sq., 389, 464.
Divine protection against, 366 : 2.
EviL-DoERS. Convicted by preaching
of Law, 129 : 134. To be punished
by the magistrate, 42 : xvi., 227 : 68,
228 : 69, 630 : 16, 669 : 21.
Exaltation of Christ, state of^ 618 : u,
720
ANALYSIS AND INDEXES.
531:21, 629:26, 636:64 sq., 637:
67 sqq.
Examinations before the Lord's Sup-
per, 259:1, 269:49.
Example of saints, 46 : i, 118 : 87, 119 :
90, 235 : 4 sqq., 240 : 36 ; of Mary,
239 : 37. Distinction between Law
and Gospel illustrated, 186:55.
Must be examined according to
Scripture, 293 : 60. Wicked exam-
ples invite to sin, 463 : 102. No
example in Scripture of the invo-
cation of saints, 236 : 10, 239 : 31,
316 : 25.
Exclusive Particles, 96 : 73, 502 : lo,
676 : 36, 578 : 43, 579 : 53.
Excommunication, 333. Excludes
from outward fellowship, 162:3;
the openly wicked and despisers
of the sacraments, 176 : 61, 349 : 60,
351 : 74. Power of, belongs to every
bishop or pastor, 297 : 13 sq., 351 :
76. Abuse of, by the Papacy, 61 : 2,
344 : 35, 351 : 74. Error of Schwenk-
feldt, 531 : 26, 670 : 34.
Exercises, bodily, of the Fathers, 170 :
86, 221 : 20 sq. Under the Law, 118 :
86, 293 : 68. Always to be used, 56 :
84, 226 : 46 sq., 254 : 48 sq. Of the
saints, 119 : 90, 222 : 24 ; not merit-
orious, 222 : 24, 284 : 21. Of faith,
135 : 157, 385 : 9 sq. The Book of
Psalms an exercise upon First Com-
mandment, 386 : 18. Exercises of
singing, etc., 292:55.
External Life. Man's ability to live
an externally moral life, 43 : 1, 9, 87 :
23, 557 : 26 ; to hear and read God's
Word, 562 : 53; to be industrious in
. external works, 556 : 20. Does not
justify before God, 56 : 41, 88 : 26,
28. Distinction between external
and internal godliness, 136 : 161
sq.
Extreme Unction, 214 : 6.
Faith, the true Catholic, 26 : i, 3, 27 :
19, 28:40. Justifying, 91:48, 98:
61, 139 : 171 sq., 141 : 182 sq., 156 :
255, 158 : 265, 187 : 60, 194 : 92. Fides
fomiata, 102 : 109, 121 : 100; properly
80 called, 103 : 113, 116; general, 187 :
60, 216 : 21 ; not a mere knowledge
of Christ's history, 45 : 23 sqq., 86 :
17, 91 : 48, 92 : 50, 94 : 61, 100 : 99,
103: 115, 122 : lie, 127 : 128, 142 : 183,
149 : 216, 158 : 262, 184 : 45. Not an
idle thought, 94 : 64, 103 : 115, 127 :
129; not a work or preparation of
man, 91 : 48 ; is supernatural, 142 :
182 ; above reason, 222 : 22, 326 : li^,
367 : 6, 448 : 67.
Faith a gift and work of God, 91 : 48,
184 : 46 ; a work, light and power
of the Holy Ghost, 38 : v., 43 : 3, 94 :
64, 100:99, 103:115, 127:128 sq.,
168 : 31, 271 : 59, 367 : 6, 368 : 8, 369 :
11, 447 : 61 ; a witness of the Holy
Ghost, 103 : 113 ; a divine service,
92:49, 57, 122:107, 143:188, 220,
346 : 44. Faith and God belong to-
gether, 391 : 3. The doctrine con-
cerning faith to be urged in the
Church, 55 : 20 ; as the chief doc-
trine, 43 : 8. Its knowledge neces-
sary, 103 : 118. Faith the spiritual eat-
ing of John 6, 615 : 62. Confidence,
trust, 45 : 26, 91 : 48, 95 : 69, 108 : 33,
143:191, 144:194, 149:216, 391:4.
How distinguished from hope, 143 :
191. Is certainty of God's grace in
Christ, 107 : 27, 151 : 229; acknow-
ledgment and reception of Christ,
91 : 46, 48, 105 : 12, 108 : 33, 122 : 106,
501 : 6 ; a living power, 127 : 125,
158 : 262 ; righteousness of heart,
99 : 92, 131 : 142, 142 : 186 sq. Not
merely the beginning of justifi-
cation, 95 : 71 ; but also of good
works and the fulfilling of the
Law, 91 : 46, 92 : 51, 95 : 71. Chris-
tian" perfection, 41 : xvi., 228 : 61,
286 : 27, 288 : 37. Higher and
stronger than works, 149 : 216 ; yet
we dare not build thereon, 473 : 56.
Faith comes by hearing, 95 : 67, 183 :
39, 214 : 5 ; through the Word, 96 :
73, 100 : 98, 151 : 225, 214 : 5, 227 : 54,
273 : 70, 447 : 62, 612 : 59, 613 : 62;
through the words of institution,
616 : 81 ; through the ministry, 38 :
V. ; through the Gospel and sacra-
ments, 38, 41, 118 : 89, 170 : 36, 183 :
42, 245 : 10, 271 : 59, 273 : 70, 277 : 89,
332:7, 478:24 sqq.; through ex-
ternal signs, 117 : 80, 131 : 143, 214 :
4 sq., 216 : 19.
Faith comprehends the present and
the future, 144: 191; belongs to re-
pentance, 40 : 5, 91 : 45, 106 : 21, 129 :
136, 135:157, 160:277, 178:1, 181:
21, 182 : 35, 183 : 44 sq., 186 : 57, 187 :
60 sq., 194 : 91, 590 : 4, 8. Rises and
grows in repentance, 106 : 21, 134 :
151, 151 : 229, 152 : 232; in temp-
tation, 183 : 37, 42, 207 : 54, 269 : 46 ;
through exercise in good works,
etc., 115 : 68, 135 : 157, 151 : 229 ; not
without struggles, 142 : 182, 152 : 229,
346 : 44. Distinguishes the repent-
ance of Peter from that of Judas.
INDEX OF SUBJECTS.
721
179 : 8, 182 : 36. Even a weak faith
acceptable to God, 614 : 70. What
precedes and follows pertains not
♦o justification, 574 : 24.
Faith has three objects, 92 : 53. Ap-
prehends God's Word and promise,
91 : 44, 92 : 50, 55, 95 : 67, 70, 103 : 113,
107:27, 108:32, 121:103, 127:126,
131 : 143, 139 : 171, 140 : 173, 143 :
191, 157 : 260, 158 : 265. Faith and
the promise correlative, 147:203,
151 : 225. Apprehends God's mercy
and the forgiveness of sins, 98 : 85,
101 : 106, 105 : 8, 106 : 20, 108 : 32,
110 : 40, 113 : 53, 122 : 107, 139 : I7i,
145 : 197, 147 : 203, 160 : 277. Ap-
prehends Christ as Redeemer and
Mediator, 90 : 44, 91 : 46, 92 : 55, 95 :
69, 97:80, 82, 111:40, 120:96, 100,
121 : 103, 123 : llO, 126 : 123, 143 : 187,
157:257, 158:261, 188:63, 192:84,
501:5, 571:11.
Faith the beginning, centre and end
of justification, 587 : 34 sq. ; brings
the Holy Ghost, 45 : 29, 91 : 45, 103 :
116, 104 : 4, 105 : 12, 114 : 61, 192 : 82,
234 : 92, 583 : 96: and thereby a new
heart and mind, 104:4, 127:129,
128:131, 335; cleanses the heart,
100:99, 130:140, 137:163, 168:31,
296 : 8; mortifies concupiscence, 91 :
45. By it we are regenerated, con-
verted, etc., 91 : 45 sq., 94 : 64, 96 : 72,
103:115,117, 113:54, 114: 01, 127:
126, 129 : 135, 139 : 171, etc. Love
follows it, 96 : 74, 76, 104 : 4, 106 : 20,
108:30, 109:34, 126:124, 127:128,
133:149, 140:173, 183:37, 192:82,
574:27. It imparts ability to ob-
serve the Law, 91 : 45, 104 : 2, 109 :
38. 129 : 135, 144 : 194, 234 : 92 ; brings
fo'rtii good fruits, 39 : vi., 45 : 29, 94 :
64, 96 : 74, 103 : ill sq., 106 : 14 sqq.,
109:34, 117:82, 126:125. 128:130,
156 : 252, 210 : 68, 335 : 2, 502 : 11,
504 : 6, 506 : 18, 576 : 36, 583 : 9.
These follow, and do not precede,
faith, 578 : 49. They are testimonies
to faith, 109:34, 114:63, 115:68.
Faith in itself no good work, 572 : 13.
Faith exists in those only who grieve
for sin, 106 : 22 ; not in those with-
out the Holy Ghost, 231:72; not
in carnal men, 107 : 22 sq., 151 :
221, 234:90; not in the godless
and devils, 141 : 182 ; cannot coexist
with a purpose to sin, 502 : 11, 574 :
26; nor with mortal sin, 94 : 64, 102 :
109, 103:115, 329:43; nor without
love, 120 : 98 sq., 12 J : 103; nor with-
out works, 127 : 129, 128 : 131, 335 :
49
xiii. Distinction between dead and
living faith, 127 : 127 sqq. The for-
mer a fruit of original sin, 321 : 2.
Faith required for profitable recep-
tion of baptism, 469 : 33 sqq., 470 :
41 ; yet the validity of baptism not
dependent thereon, 472 : 52, 473 :
68. Faith required for profitable
reception of the Lord's Supper,
135 : 155, 277 : 90, 216 : 19 sqq., 273 :
70, 274 : 77, 374 : 10, 480 : 34, 609 : 46
sq., 613 : 63 ; yet its validity not de-
pendent thereon, 606:32, 615:74,
617 : 88. Prayer without faith no
prayer, 236 : lb, 13, 465 : 120. Church
unity requires unity in faith, 168 : 31,
445 : 51 (319 : 9).
Articles of. — God's Word the only
source, 315 : 15. Claim of the Pope
to frame, 166 : 23.
Fall, the, and its consequences, 37 : ii.,
77 : 5 sqq., 78 : 14, 79 : 24, 249 : 13, 16,
321 : 1 sqq., 442 : 28 sq., 493 : 1 sqq.,
494 : 8, 539 : l sqq., 541 : 8 sqq., 543 :
23, 544 : 26 sq., 546 : 88, 651 : 2, 552 :
8. Its penalties, 208 : 58, 542 : 13.
Before the Fall man not without
Law, 509 : 2. The will, before and
since, 496 : 1, 562 : 53. Since the
Fall, human nature and original
sin not identical, 547 : 44 ; but re-
main God's creatures, 493 : 2.
Family, the, not destroyed by the Gos-
pel, 228 : 57. Promotion of harmony
in, 123 : ill. Duties of, holy, 222 :
25. Instruction in, 364 sqq., 387:4.
Worship in, 400 : 73. Error of Pap-
ists, 54 : 10, 11; of Anabaptists, 631 :
17 sqq.
Famine, 210 : 65, 424 : 440, 460 : 78.
Fanatics, 243 : 43, 606 : 33.
Fasting, a bodily exercise and disci-
pline, 222 : 24, 226 : 47 sq. ; before
the Holy Supper, 374 : 10. True
fasting has God's command, 205:
46. Is not rejected, 56 : 39. Not a
meritorious service, 53 : 1, 63 : 37
sqq., 170 : 39, 205 : 46, 224 : 29, 226 :
47. Not necessary for justification,
171:41.
Father, the, God. Of him the Son
begotten, and from him the Holy
Ghost proceeds, 27 : 21 sq., 311, 3^7 :
4. The Son equal to him accoid-
ing to his Godhead, 27:3. Not
the Father, but the Son, became
man, 311. His essence, will and
work, 439:10.
Father, Our, God, 134:161, 148:212,
368 : 2, 370 : 21, 440 : 17, 441 : 2<
660:65. 662:75. 76.
722
ANALYSES AND INDEXES.
Fathers (parents), their rank above
all others, 405 : 105. Command and
promise concerning them, 116 : 76,
155 : 246, 354, 388, 405, 437. Their
iniquities visited upon their chil-
dren, 366 : 21, 395 : 30 sqq. Three
species of fathers, 413 : 158.
Fathers, Church, their life, 119:190.
Built hay and stubble on the foun-
dation, 166:2. Their fallibility,
279 : 95. Could not frame articles
of faith, 315 : 15. Their testimony
concerning Christ, 633 : 51 ; the free
will, 556 : 23 ; the imperfection of
good works, 147 : 202, 204, 15^ : 271 ;
the forgiveness of sins, 125 : 117, 190 :
78 ; the grace of God in Christ, 92 :
64, 221 : 20; justification, 88 : 29 sqq.,
112 : 50 ; the Law and the Gospel,
101 : 103 sqq. ; confession, 198 : 15 ;
repentance, 194 : 91, 195 : 93, 198 :
16; the Church, 163:11 sqq.; the
sacraments, 213 : 2, 214 : 6, 273 : 66,
274 : 75 ; Church ordinances, 138 :
163, 176 : 62, 198 : 16 sq., 199 : 23 sq.,
210: 70 sq., 211 : 74. 219 : 13, 221 : 20,
260 : 8 ; purgatory, 210 : 70, 315 : 13.
Silent concerning sacrifice of the
mass, 272 : 65, 274 : 75, 279 : 95 sq.,
315:14; concerning invocation of
saints, 235 : 8, 240 : 33. Held to
one form of the Catechism, 360:
8. The doctrine of the Lutheran
churches harmonizes with them,
169:268.
FA-ULTS, many, cling to the regenerate,
501 : 9. Forbearance with, 123 : 11,
126:23.
Fear of Ood, filial and servile, 183 : 38.
Innate absence of true fear of God,
38, 43 : 9, 76 : 2 sq., 78 : 14 sqq., 79 :
26, 88:27, 112:46, 150:221. Be-
longs to the divine image, 79. Is
a work of the Holy Ghost, 106 : 14,
168:31. Christian perfection, 41:
4. A consequence of regeneration,
104 : 4, 151 : 228. Grows under ter^
rors of conscience, 152:23. Chil-
dren to be trained therein, 401 : 75.
Of Punishment, 181 : 29, 505 : 12, 587 :
81, 598 : 16.
l''BSTivAiiS, profitable for good order,
41, 65 : 51, 221 : 20 sq., 169 : 33, 224 :
88 sq. The Jewish festivals adapted
to the Gospel, 171 : 40. The Lord's
Supper on, 259 : l. They are not
necessary for salvation, 63 : 37. In
honor of angels and saints not to
be held, 317 : 26. Have bishops
the right to institute them ? 63 : 30.
Christians should observe a per-
petual Sabbath, 403 . 89. Relation
of the Lord's Day to the Sabbath,
65 : 59 sqq., 402 : 86 sqq.
Flesh of Christ (his body). Given
for the life of the world, 245 : 10.
In the Holy Supper, 608 : 39, 613 :
63. (See Lord's Supper.) Even
according to the flesh, Clirist had
the fulness of the Spirit, 638:78.
Erroneous doctrine of the Schwenck-
feldians, 531 : 20 sq., 669 : 29 ; of the
Anabaptistss 669 : 25.
Flesh, our, Christ assumed, 493 ; 5
608 : .19, 626 : 11, 631 : 37, 639 : 78.
Flesh, sinful, even God's children have
it, 113 : 68, 208 : 65, 335 : xiii. ; and
their works consequently impure,
583 : 8. It cannot endure God's
judgments. 148 : 208. Will be laid
aside in the resurrection, 446 : 57,
494 : 10, 548 : 46 sqq.
The flash sins in external works of
the Law, 89 : 83 ; distrusts God,
112 : 99, 461 : 89 ; caanot love God,
89 : 33 ; resists God's will, 369 : 11 ;
resists the Spirit, 112 : 48, 145 : 198,
555 : 17, 564 : 64, 568 : 84, 585 : 19,
596 : 8 ; opposes the Holy Ghost,
115 : 68 ; tempts to evil, 370 : 18,
457 : C3, 461 : 89, 463 : lOi sq., 485 :
76, 555 : 17, 564 : 64, 597 : 12, 657 :
48; attacks especially the young,
463 : 107 ; defiles good works, 115 :
68 ; offended at the cross, 457 : 66.
Its wicked desires are sins, 112 : 48.
Thev who live according to it are
without faith, 107 : 22, 149, 151 :
227 ; without true conversion, 566 :
70 ; are secure and indifferent, 226 :
47 ; must die, 107 : 22, 587 : 32.
It remains even after baptism, 478:
22; after regeneration, 508 : 1, 510:
7, 565 : 68, 568 : 85, 573 : 23, 597 : 12,
599 : 22. Renders sanctification im-
perfect, 374 : 28. Constant struggle
of believers against it, 509 : 4 ; un-
til death, 329 : 40, 559 : 34, 598 : 18.
God's defence against, 653 : 20. Aid
afforded by study of God's Word,
385 : 10 ; by fasting, 226 : 47. Mor-
tified in repentance, 202 : 34 sq..
585 : 19.
FoMES of original sin, 82 : 42.
Food, distinctions in 41 : 4, 54, 218 : 2,
286:26; a human ordinance, 136:
162. Neither sin nor righteousness,
C96 : 7. Adiaphora, 646 : 13. To
find sin therein contrary to God's
command, 64 : 39.
To whom food should be denied, 360 :
12. How sanctified. 251 : 80. Th«
INDEX OF SUBJECTS.
723
Holy Supper food of the soul,
478 : 23.
Foreknowledge, God's, what it is,
and how distinguished from elec-
tion, 625:2, 3, 650:8. Not the
cause of sin, 525 : 4, 650 : 6 sq.
Harmful thoughts concerning, 651 :
11, 653 : 26.
Forgiveness of sins, 25, 26, 84, 367,
443. The final cause of the his-
tory of Christ, 92:51. Necessary
above all to justification, 96 : 75 sq.,
138:169, 501:4, 574:25, 577:39,
579 : 64. The best consolation, 96 :
79, 98:86, 129:136, 158, 461:92.
Importance of this article, 92 : 61,
179:10.
Proclaimed not by the Law, but by
the Gospel, 92 : 57, 95 : 70, 102 : no,
181 : 29, 228 : 68. Not obtained
through the Law, 85 : 7, 90 : 38 ; or
through our merit, virtues, love,
works, 38:iv., 39:vi., 84, 85:9,
86 sq., 88 : 25, 31, 89 : 36, 90 : 41, 92 :
61, 96 : 74, 77, 79 sq., 97 : 83, 98 : 86,
87, 102 : no sqq., 107 : 26, 108 : 33
sq., 117 : 82, 120 : 100 sq., 126 : 123,
128:182, 131:139, 131:142, 133:
148, 134 : 163, 193 : 88, 195 : 95, 232 :
78, 261:14, 284:17; or through
reason, 88 : 31 ; or through repent-
ance and satisfaction, 97 : 83, 175 :
89, 191 : 78, 195 : 95, 198 : 16 sqq.,
206 : 62 ; but not without repent-
ance, 186:68. Not through facti-
tious services or human traditions,
97 : 88, 218 : l, 3 sqq., 220 : 18, 223 :
29, 253 : 40, 283 : 14, 284 : 17, 288 : 84,
292:66, 296:9, 315:18. Not by
forgiving others, 128 : 133, 130 : 188,
131 : 143, 134 : 151. Even the saints
prajr for it, 112 : 47, 367, 389, 461 : 88.
Promised gratuitously through Christ,
54:6, 84:6, 90:40, 94:62, 97:82,
102 : 110, 119 : 90, 125 : 118, 129 : 186,
132:147, 182:35, 184:43, 591:35;
without merit, through Christ, 103 :
120, 209:60, 252:36, 283:11; out
of grace for Christ's sake, through
faith, 38, 40, 45, 84, 87, 92 : 51, 94 ;
62, 96 : 79 sqq., 98 : 84, 103 : 117, 105 :
11, 119 : 90, 129 : 136, 134 : 151 sqq.,
l-tO : 176, 157, 178 : 2, 1 92 : 84, 239 :
29, 296:7, 299:23, 374:8, 476:3,
562 : 64, 572 : ll. Obtained through
faith alone, 52, 84, 89 : 86, 96 : 77,
79, 98:85, 102:112, 103:116, 107:
28, 109 : 34, 37, 111 : 42, 114 : 61, 116 :
78 sq., 130:138, 134:151, 135:157,
139:171, 160:277, 177:66, 182:86,
188:63, 192:79 sq., 232:79, 233:
84 sq., 88, 261 : 14, 269 : 41, 287 : 19,
346:44, 672:16, 593:20, through
special faith, 187:69 sq.; also to
the patriarchs, 92 : 67. Given in
baptism and the Holy Supi)er,
135 : 155, 183 : 40 sqq., 216 : 20, 26? :
18, 273 : 69 sq., 277 : 90, 324 : 8, 370 :
6, 371 : 16, 374 : 4 sqq., 446 : 64 sq.,
616 : 81 ; through absolution, 371 :
16, 479 : 31 ; to all (116 : 74) who are
converted, 212 : 79. Repentance and
forgiveness of sins belong together,
590:4, 9, 653:27. It is imparted
by the Holy Ghost, 367 : 6, 446 :
68, 567 : 77. The gift of the Holy
Ghost follows, 329 : 40, 562 : 54.
Good works follow, 186:58, 334:
2; and the works of the Law, 192 :
82 ; thank-offerings, 262 : 19, 263 :
25. Repentance of no avail with-
out it, 188 : 63. Without it, no love
of God, 102 : 110, 106 : 20, 143 : 190 ;
or good works, 131 : 143, 155 : 246.
To wish it the highest worahip of
God, 143 : 188 sq. To deny it is to
annul the Gospel, 131 : 143. To
seek it through love and works is
to rob Christ of his glory, 107 : 29,
119 : 92, 283 : ll ; would never bring
certainty, 102 : 110, 131 : 143 ; would
fail to sustain in death, 1 03 : 119,
107 : 29. Sin of disbelieving it,
195:94.
Errors of Papists, 159 : 271, 177 : 65, 67,
239 : 91. That forgiveness is obtain-
ed through good works de cmigruOj
230 : 72 ; ex opere operato, 260 : 12,
346:44; through love to God be-
fore grace, 166:21, 190:75, 192:
86; through repentance, confession,
satisfaction, 181 : 20, 24, 198 : 15, 324 :
12; through human ordinances, 168:
32, 169 : 34, 177 : 66, 205 : 46, 218 : 6,
219 : 7, 336; through fasts, prayers,
alms, 205 : 46 ; through vows, 347 ;
48.
Form, identity of, in doctrinal state-
ments, its importance, 18, 360 : 7
sqq., 537 : 10. Declarations to be
conformed thereto, 499 : 16, 505 : 9,
548 : 50, 569, 588 : 86.
Francis, St., 87: 20, 119:90, 222:24,
260 : 7, 285 : 51.
Franciscans. See Barefooted
Monks.
Frankfort on the Main, 11.
Fraternities in the Papacy, 316 : ai.
Freedom, HumaUy in external things,
42, 566:74. Its extent, 230: 70
How far in spiritual things, 556
724
ANALYSES AND INDEXES.
Of WiU, 556 : 23.
Christian, to be maintained, 65:51,
524 : 12, 649 : 8^. Change of Sab-
bath an example, 65 : 60. Sup-
ported by the apostles, 172 : 44,
646 : 12, 15. How to be controlled,
227 : 51. Not to be abused, 360 : 3,
384:3.
Feuits. Of Repentance, 40, 181 : 28,
202 : 34, 204 : 42, 212 : 77 ; of forgive-
ness of sin and regeneration, 131 :
142, 186:58; of justification, 134:
154, 139 : 171 ; of sanctification, 577 :
41 ; of faith, 39 : vi., 94 : 64, 108 : 34,
114:63, 127:128, 152:233, 445:53,
475 : 84, 559 : 37, 576 : 36, 582 : 1, 583 :
9, 584 : 15 ; of love, 122 : 105. Love
a fruit of faith, 574 : 27. Only good
trees yield good fruit, 128 : 132, 230 :
22. Fruits and their source often
mentioned together, 154:244 sq.,
156 : 254. May be called the third
part of repentance, 42 : 6, 181 : 28,
184 : 45, 135 : 157. Where they are
not, the Holy Ghost absent, 120:
98 sq. ; and there is hypocrisy, 134 :
154, 202 : 35 ; and dead faith, 577 : 43.
They please God because of faith and
Christ's intercession, 128 : 131, 156 :
254; but they are not the treasui'e
whereby we make satisfiiction, 108 :
34. Neither are they worthy of
eternal life, 156:254; yet obtain
mitigation of earthly punishments,
210 : 67 sq.
Of the Spirit, distinguished from works
of the Law, 509 : 5 sq., 598 : 17.
Of the Gross, 209 : 61 sq. ; of the Di-
vine Word and Catechism, 384: 9sq.,
385 : 12, 386 : 19.
Of Original Sin, 76 : 3.
a.
Gabbiel, the archangel, 333 : 11.
Gabriel, the schoolman (Biel), 119:
89, 189 : 68, 238 : 23, 245 : 9.
Gelasjus, Pope, 48 : 6.
George, St., 228 : 32.
Germany, 309 : ii, 344 : 35, 453 : 31.
Gerson, 54 : 13, 16, 61 : 60, 223 : 28, 250 :
20, 284 : 16, 288 : 36, 308 : 6, 472 : 50.
Gifts of God manifold, 445 : 51. Difier
in degree, 252 : 38. To be received
with thanksgiving, 235 : 4, 262 : 19.
The world abuses them, 441 : 21.
To be used in a godly way, 254 : 57.
Crod avenges their contempt, 255:
M. Their preservation to be prayed
for, 555 : 16. Inequality of, 319 : 4.
Of Divine Image, 79:23; o( Church,
349 : «7.
Of Holy Ghost, 105 : ii, 164 : 18, 234
90, 329: 40, 3(J7 : 6, 559 : 34, 560 1 40^
561 : 47, 563 : as, 565 : 65, 653 : 23.
Apostles, teachers, etc. gifts, 343:26.
Continence and virginity gifts, 169:
31, 234 : 92, 250 : 18, 252 : 38, 291 : 51.
Faith a gift, 99 : 93, 557 : 26, 571 : 11.
Salvation and eternal life gifts, 152 :
235, 218 : 6, 504 : 7.
Error of Enthusiasts, 581 : 46 ; of Ana-
baptists, 529:4, 638:72; concern-
ing limitation of Christ's indwell-
ing, 503 : 78.
Glorification of the justified, 116-
75, 153 : 241, 653 : 22.
Glory, the Lord's, beatific sight of,
152:230, 519:25. Christ's eternal,
165:18, 518:16, 631:39, 633:51,
635 : 61, 636 : 64 sq. ; grades of, 152
234.
God, 25, 26, 37, 75, 311, 366, 388, 439.
Is a Spirit, 254:27, 637:88; un-
create, 26 : 8 ; without body, 37 : 2 ;
one and indivisible, 25 : l, 26 : 3, 37;
2, 75 : 1, 311, 439 : 7, 637 : 68 ; eter-
nal and infinite, 26 : 10, 37 : 2, 75 : l .
omnipresent, 512 : 12, 14, 618 : 95J
637 : 68 ; omnipotent, 25, 26 : 13, 37.
2, 366, 388, 439, 515:34; of infi-
nite power, wisdom and goodness,
37 : 2.
Exists in three persons. Father, Son
and Holy Ghost, 26 : 3, 27 : 25, 37 :
3, 75:1, 311, 366 sq., 388, 439:6:
625:6; there are not three Gods,
but one God, 26:16; Trinity in
Unity, and Unity in Trinity, 27 : 25
sq. Error of the Arians and Anti-
Trinitarians, 531 sq.
See Trinity, Father, Son and
Holy Ghost. The Triune. Bap-
tism in his name, 370 : 4. Forgive-
ness in Iiis name, 373 : 28. Rising
and going to bed in his name, 374:
1, 375 : 4. Dwells in the believer,
579:64, 581:65. Has testified to
his Son, 140 : 176. Presents him as
a Propitiation, 188 : 63. Jesus
Christ our Almighty God and Sa-
viour, 617 : 89, 625 : 6.
God is the Lord, 27 : n, 366 : 21 ; Cre-
ator and Sustainer of all things. 25,
37 : 2, 43 : xix., 105 : 14, 231 . 77^
366 : 1 sq., 439 sqq. Creator of men
even since the Fall, 546 : 38 ; our
Father and Helper, 104 : 4, 368 : 2,
440:17, 441:23; the only eternal
Good, 392:15. Hence his name,
394 : 25.
God became man, 517 : 10, 519 : 18.
The Son of God, true God, 625 : 6;
INDEX OF SUBJECTS.
725
not merely in name, 516 : 8. Mary
may be called the mother of God,
518 : 12. God suffered and died,
518 : 14, 632 : 44 sq.
Meaning of " to have one God," 391 :
1 sqq., 393 : 18, 394 : 28. Treated
with and apprehended only through
the Word, 95 : 67, 476 : l. In Christ,
46. By the heart, 392:13. He
wishes himself honored by faith,
92:49, 99:89, 143:188. Our duty
to fear, praise, love, thauk and
Berve him, 60, 85 : 8, 104 : 3 sq., 105:
10, 106:20, 179:9, 212:77, 364:2,
366 : 22, 391 : 4, 392 : 14 sq., 393 : 24,
440 : 19, 584 : 12 ; to obey, 682 : 4,
585 : 17. Of him we pray what is
needful, 60, 85:8, 135:158, 148:
210,368:2, 393:24, 448 sqq.
Not the cause of sin, 43, 231, 525 : 4,
641 : 7, 547 : 40, 42, 650 : 7. Created
man righteous and holy, 593 : 23.
Does not will evil, 650 : 6. Is a
jealous God, 366 : 21, 395 : 30 sqq.
Angry with unbelief, 451 : 21.
Threatens and punishes, 82 : 46 sq.,
89 : 36, 104 : 7, 117 : 79, 207 : 53, 366 :
22, 394 : 29, 395 : 34 sq., 404 : 95, 436:
322 sqq., 447:65, 542:13, 659:59,
664 : 84 sqq. Judges otherwise than
man, 82 : 43, 120 : 95, 149, 151 : 224.
A consuming fire, 148 : 208.
He wills not man's destruction, 526 :
10, 12, 528 : 17 sqq., 546 : 39, 561 : 49,
655:84, 663:81. Forgives sin for
Christ's sake, 112:20, 118:84, 195:
95, 324 : 8, 335 : l, 501 : 4, 594 : 25.
Has laid our sins upon Christ, 232:
82, 312 : 2 ; whose obedience he
reckons to us for righteousness,
571:9 sqq., 576:34, 593:22; and
adopts us as children, 594 : 25. Has
elected us in Christ, 525 : 7, 652 sq.,
656 : 40, 657 : 43, 660 : 66. Is long-
suffering, 663 : 80. Has determined
the hour of every Christian's con-
version, 659 : 56. Anticipates us,
666 : 71. Begins and continues the
work within unto the end, 554 : 16,
653 : 21. Draws man to conversion,
564 : 60, 568 : 86, 569 : 88, 662 : 76.
Works faith, 128 : 130. Defends
against spiritual enemies, 653 : 20.
Ck)n8oling and quickening his pe-
culiar work, 185 : 51, 209 : 61. Has
eternally cast away the fallen an-
gels, but not fallen men, 556 : 22.
Delivers from spiritual darkness,
554 : 15. Works to will and to do,
654 : 14, 16, 557 : 26, 653 : 21. Sanc-
tifies, 547 : 45, 560 : 42 ; but not with-
out means, 552 : 4, 567 : 80, 653 : 17 ;
or by compulsion, 561 : 46.
Enjoins upon all men repentance,
328 : 34, 653 : 27. Calls his children
to repent when thev fall, 662 : 76.
Requires faith, 190 : 72, 122 : 107, 143 :
189. Demands good works, 87 : 22,
291 : 49 sq., 583 : 7, 584 : 14, 588 : 38.
Breaks the will, 226 : 45. Exercises
his saints variously, 117 : 77, 207 :
64, 658 : 48. Suppresses sins by
afflictions, 141 : 180, 208 : 65. Our
Teacher, 455 : 16.
Difference between God and an idol,
391 : 2 sq. Prohibition of other
gods, 354, 388. Meaning of prohi-
bition, 391 sqq., 437 : 324. Deifica-
tion of saints, 236 : 11. Assump-
tion of divine prerogatives by the
Pope, 166 : 23, 214 : 4.
Godhead. See Christ.
Godless, the, have historical faith,
141 : 182, 149 : 216. Belong to the
outward fellowship of the Church,
162 : 8, 167 : 28, 172 : 47. Are among
the teachers and officers of the
Church, 165 : 17 sqq., 167 : 28. Ad-
minister the sacraments, 162 : 8,
165 : 19. Receive Christ's body in
the Lord's Supper, 606 : 63 ; but are
not the Church, 163 : 8, 165 : 17, 19.
Not Christ's, but the devil's, 168 :
29 (165:19), 230:71. Their per-
verted will the cause of sin,^ 43.
Cannot call upon God or believe
the forgiveness of sins, 45 : 26. Their
end, eternal condemnation, 42, 229 :
66.
Good. The word the source of the
name "God," 394:26.
The good, God's foreknowledge con-
cerning, 650 : 3 sq. ; in the Church,
163 : 10 sqq.
Human nature contains in it by na-
ture nothing good, 494 : 13, 495 : 16,
541 : 11, 543 : 23 sqq., 550 : 60. No
man does or thinks what is good,
323 : 33, 485 : 76, 495 : 16, 497 : 3, 552 :
7, 553 : 10, 555 : 17, 564 : 61, 567 : 77.
Can only be done by the justified,
156:251, 564:64; through God's
grace, 556:23, 559:39. Necessary
to them, 151 : 227. Is done for love
and praise to God, 684 : 12. Is
wrought by love, 122 : 105. Not at
the option of the regenerate, 605 :
11.
Goods (Blessings).
Eternal, 164 : 15, 441 : 24.
Spiritual, 141 : 179, 164 : 14, 16, 57 1 : Itt
Temporal, the gift of God, 366 • 2. 36»
726
ANALYSES AND INDEXES.
14, 440 : 13. A Christian may pos-
sess, 60 : 53, 290 : 46, 531 : 17, 669 : 22 ;
even priests, 173:60. The flesh
trusts in, 112 : 49. The world
abuses, 441 : 21. How to be used
397 : 47. Of others, dare not be ap-
propriated, 196 : 9, 365 : 14, 421 sqq.
Keason in its own streng'Ji cannot
abstain from coveting them, 88 : 27.
Do not profit when taken, 424 : 242
sqq.
1 JOODNESS, God's, 653 : 21, 659 : 59.
(JosPEL, 191 : 76, 330, 443 : 33, 506, 589.
The first Gospel {protevangelium),
185:53.
The second part of Holy Scripture,
84:6, 185:53; whereby we learn
of Christy 601 : 6. The promise and
doctrine of the forgiveness of sins
and juscification through Christ,
39, 54, 84 : 5, 90 : 43, 102 : no, 103 :
120, 115 : 65, 138 : 166, 159 : 267, 179 :
8, 182 : 35, 183 : 39, 186 : 55, 190 : 73,
218 : 6, 228 : 58, 60, 285 : 23, 292 : 54,
562 : 54, 572 : 16, 577 : 39, 591 : 12 sq.,
594:27. Offers Christ, reconcilia-
tion, etc. gratuitously, 90 : 44, 92 :
82, 134:153, 155:246 sq., 178:2,
181 : 29, 191 : 76, 193 : 88, 263 : 24,
283 : 11, 13, 323 : l, 324 : 4 sqq., 502:
9, 555 : 18 ; to all men, 654 : 28, 656:
87 ; which is received by the pen-
itent, 590:9. Its peculiar office,
330. Teaches the true doctrine
of election, 526 : 10, 13, 654 : 28, 656:
87, 665 : 89. Absolution, its voice,
133:150, 183:39, 196:8, 342:24.
Rests upon the promise of grace,
154 : 245. Without it we despair,
87, 324 : 7. A preaching of conso-
lation, 507 : 7, 508 : 10, 590 : 6, 591 :
12, 593 : 21.
It exhorts to faith, 151 : 224, 175 : 59,
193 : 88, 592 : 19. Teaches how and
what man is to believe for justifica-
tion, 506:5, 562:54. Cannot be
believed by our own powers, 553:
9, 554 : 13,* 561 : 45. Obedience to
it faith, 143:187. But not his-
torical, 184 : 45. The highest di-
vine service, 143 : 188. No salva-
tion without it, 190 : 73. The pa-
triarchs saved thereby, 92 : 57, 185 :
53 sq., 190 : 73. For its sake
everything to be surrendered,
289:41 sq., 485:79. Its diffusion
to be prayed for, 456 : 54. Not effi-
cacious in the unbelieving, 617 : 89.
He is no Christian who refuses be-
lief or obedience, 362 : 22 sq. Those
who reject it blasphemers, 129: 136.
Saul and Judas lost because thej
did not accept it, 179 : 8, 507 : 8.
It teaches a different righteousness
from that of the Law, 123 : 109,
223:30. Not external, but inter-
nal, 41:4; whereby the Holy Ghost
is given, 38, 106 :' 14, 271 . 59 ; who
works faith, 38, 127 : 126, 143 : 190;
and a new life, 228:58, 297:10;
new obedience, 596 : 10 sqq. ; sancti-
fication, 655 : 30. Sprinkles the
blood of Christ, 267 : 36. Incor-
porates with Christ, 612 : 59, 61.
Preaching of the Law and Gospel be-
long together, 129 : 136, 130 : 139,
131 : 143, 136 : 160, 591 : 12 sqq. The
Gospel the explanation of tlie Law.
129 : 135, 592 : 18. Is not annulled
thereby, 132 : 148. Is to be distin-
guished therefrom, 84 : 5, 91 : 49,
114 : 62 sqq., 594 : 24 sqq. Import-
ance of the distinction, 579 : l ;
controversies concerning it, 506 : l
sqq., 589 : 2. The Gospel not to be
converted into Law, 508 : 11, 594 : 27.
Its twofold significance, 507 : 6, 589 : 3.
The entire doctrine of Christ and
the apostles sometimes meant, 507 :
6, 589 : 3. So far a preaching of
repentance, 94 : 62, 181 : 29 sq., 507 :
6, 590 : 5, 594 : 27 ; yet this is not
properly the preaching of the Gos-
pel, 508 : 10, 591 : 12.
Does not overthrow civil government,
228:57, 229:65. Forbids private
redress, 228 : 59. Allows marriage,
256 : 61.
God causes it to be preached, 562 : 60.
The Holy Ghost calls thereby, 367 :
6, 444 : 38, 560 : 80, 567 : 77. Is the
foundation of the Church, 165 : 20,
166 : 22. Its pure preaching a note
of the true Church, 39, 161:279,
162:5, 163:10, 165:20. Unity in
it and the sacraments the essentials
to Church unity, 39, 168 : 30. All
of the Gospel embodied in the Holy
Supper, 479 : 32. Its preaching per-
tains to the office of the keys, 61,
183 : 39.
The Gospel and philosophy to be dis-
tinguished, 86. Teaches a different
righteousness from the Scholastics,
139 : 170. Indifference of the Pa-
pists to it, 167:27, 168, 292:54.
Their doctrine antagonizes it, 345 :
40. The bishops persecute it, 349 :
66, 647 : 19.
Government, Oivil, 41, 227. Is God's
ordinance, 41, 61, 227 : 53, 290 : 46,
369 : 14, 440 : 14 ; even thoagh it he
INDEX Oif" SUBJECTS.
727
tyrannical, 318 : 8. Not interfered
with by the Gospel or ecclesiastical
government, 42, 62 : ii, 227 : 65, 228 :
67 sqq.
Ecclesiastical, Spiritual^ to be distin-
guished from civil, 62, 227 : 54 sq.
Is God's gift, 62, 369 ; u, 440 : 14.
God works in both, 240:36. Of
Antichrist, 162 : 4. No government
of bishops except through the Gos-
pel, 298 : 21.
(iIrace of God, in what it consists, 558,
27. Gratia gratum facieria is faith,
103 : 116. Is universal, 173 : 52. Is
God's mercy towards us, 157 ; 260.
" First grace," 86 : 17, 111 : 41. Does
not make God a debtor, 150 : 221.
Because of it good works please,
167 : 260,
Out of grace (freely) we are elected,
557 ; 13 ; have the forgiveness of
sins, righteousness, 38, 90:41, 43,
182 : 36, 195 : 95, 335 : 2, 371 : 10, 501 :
4, 6, 573 : 23, 575 : 30, 594 : 25.
Imparted only through the outward
Word, 332 : 3 ; through the sacra-
ments, 183 : 42, 213 : l sqq., 215 : 14,
269:49, 273:69, 471:41, 604:16,
610:50. Acquired and promised
through Christ, 41, 45, 119 : 90, 131 :
141, 137 : 164, 140 : 176, 157 : 258, 158:
265, 185 : 63, 328 : 32, 547 : 45 ; stron-
ger than sin, 101 : 103, 107 : 28, 235 :
6. Afflictions signs of grace, 209 : 61.
Israel sought to merit grace by sacri-
fices, 118 : 87. Reason seeks it
through good works, 138 : 167;
many through monasticism, pil-
grimages, etc., 119 : 90, 315 : 18.
Cannot be ofiered without God's
command, 214:3. Obtained not
by works, love, fulfilling of the
Law, 51, 54, 88 : 29, 94 : 60, 114 : 60,
116:73, 119:92, 145:197, 193:88,
312 : 4; not by ceremonies, fasts,
etc., 41, 54, 55 : 21, 65 : 52 sq., 223 :
21 ; not by repentance, 179 : 8. Man
cannot prepare himself for it from
his own powers, 498 : 11, 551 : 3,
667 : 77.
Its magnitude not understood until
magnitude of sin is known, 80 : 83.
Apprehended in repentance, 158:
266 ; by faith, 51, 65 : 52, 91 : 48, 92 :
56, 140 : 176, 141 : 182, 145 : 197, 157 :
260, 158:265, 395:32 sqq. Shown
to the obedient, 366 : 22. Must not
be abused, 565 : 65 sqq., 590 : 26.
Of it we must not despair, 150 : 218.
Such despair a consequence of
original sin. 77:8, 112:9. Grace
hidden from those fearing punish-
ment, 102 : 106. Neglect of grace
ends in despair, 55. Obscured by
human ordinances, 54, 205 : 49.
Those who seek righteousness by
the Law fall from grace, 88 . 30, 283:
11, 284 : 17 ; as well as those who
seek it by monastic vows, 59. Good
works cannot be done outside of
grace, 180 : 17, 230 : 72, 322 : lo.
Grace, Means op, 38, 62 : lo, 170 : 36,
273 : 69, 333 : 10, 552 : 5, 561 : 48, 562:
64, 662 : 76, 669 : 30 sq. See Grace,
Word, Sacrament, Holy Ghost.
Greek Church uses both forms in the
Holy Supper, 244 : 4. Has no pri-
vate mass, 259 : 6. Considers the
mass a thank-offering, not a satis-
faction, 278 : 93. Calls it liturgy and
synaxis, 21 o : 79 sq. Its words of
absolution, 277 : 88.
Gregory the Great, 52 : 35, 56 : 44,
209 : 64, 211 : 72, 260 : 6, 341 : 19, 513:
15, 639 : 75.
Gregory Nazianzen, 228 : 58, 235 : 3.
Gregory of Nyssa, 628 : 22.
Groves, worship in, 1 18 : 87.
Growth, Spiritual, 106 : 116, 478 : 24,
654 : 16.
Guests at the Holy Supper, two kinds,
515:38, 616:69,623:123.
Guilt of original sin removed in bap-
tism, 81 : 35. It is not the guilt of
another, 542 : 11.
Satisfaction for it rendered by Christ's
death, 193 : 43, 237 : 19; an^ applied
through faith, 101 : 103, 131 : 143.
In use of Lord's Supper, 277 : 90.
By propitiatory sacrifice, 262 : 19.
With its remission we are freed
from divine anger and eternal
death, 205 : 50. Guilt not remitted
by human ordinances, or the mass,
ex opere operato, 118 : 89, 181 : 24, 205 :
60, 260 : 9. Remission of guilt pre-
cedes remission of punishment, 132 :
146; which invariably follows, 199:
21.
Habit op Love, Scholastic doctrire
concerning, 86 : 17 sqq., 95 : 66, 97 ?
81, 136 : 168, 143 : 191, 146 : 200, 157 :
260.
Hammer of the Law, 323:2.
Hand, Right, God's, everywhere, 612,
12, 618 : 95.
Hands, Laying on of, 216:12.
Handwriting of Ordinances, 101 <•
203, 152 : 229, 184 : 48.
Hardening of the Heart (obdu-
728
ANALYSES AND INDEXES.
racv), 526 : 12, 659 : 64, 664 : 88.
Pharaoh's, 664 : 85.
Hatred. OJ God innate, 77:8, 80:
29.
Of CoTumpiscence, 151 : 228. And wrath
forbidden, 417 : 188. The source of
dissensions, 125 : 120. Caused by
scliisras, 124 : ill.
Head of the Church, Christ the
only, 162 : 5, 318 : 1, 319 : 9, 445 : 51,
608 : 44, 633 : 47, 639 : 78. The Pope
not, 167 : 23, 318 : 1, 320 : 13.
Hearing, how related to faith, 95 : 67,
183, 214 : 5, 497 : 4 sqq., 499 : 13,
662, 661, 662 : 76.
Heart, Ood's paternal, 441 : 23, 662 : 75.
Is known through Christ, 447 : 65.
Of Christ, 610 : 50.
Of Mm. Its natural condition, 46 :
81 sqq., 79 : 23, 230 : 72, 496 sq., 541 :
11 sq., 554 : 12, 558 : 31. God searches
and judges, 147 : 205. The Law
written therein, 104 : 2, 120:98, 448:
67. A penitent heart a part of re-
pentance, 178 : 1. Through the
sorrows of penitence God prepares
it for his consolation, 185 : 51, 53,
231 : 74. Its struggles in attaining
consolation, 142 : 182. How con-
soled and sustained, 91 : 45, 97 : 80,
102 : 106, 127 : 128, 1 85 : 48, 50, 188 :
60, 64, 201 : 12, 575 : 30, 590 : 9. How
brought to faith, 213 : 1, 214 : 5.
How regenerated, 91 : 46. How
sanctified, 46 : 29 sq., 100 : 99, 104 :
4, 105 : 9, 11, 11 2 : 49, 115 : 68, 126 :
125, 127 : 128, 136 : 163, 139 : 172, 158:
202, 163 : 8, 168 : 31, 227 : 54, 286 : 27,
296 : 8, 335 : l, 557 : 27 sqq. Its duty
of gratitude, 441 : 23. Love of God
impossible until the heart is assured
of forgiveness, 102 : 110, 104 : 7, 144 :
194. The heart alone embraces
God, 392:13 sq., 393:16, 394:28.
New heart, creation of, 564 : 60.
True faith and wicked intention
cannot coexist in the same heart,
684:15. Righteousness of heart and
its fruits, 154 : 244, 155 : 250, 252. In it
the kingdom of God consists, 164 :
13, 168 : 31.
Heathen. How distinguished from
the Church, 164 : 14. How the Re-
chabites distinguished from them,
^93 : 62. Imitated the offerings but
not the faith of the patriarchs, 118:
85. Their human offerings, 138:
167. Their expiations, 198 : 17, 220 :
15, 393 : 19. Their invocation of
saints, 240 : 32, 89. The command
lo preach to and to baptize them,
182:81, 265:81 sq., 870:4. The
preaching of the apostles to them,
186 : 63.
Heaven and Earth, God the Crea-
tor, 299 : 1, 366, 388, 439 sqq. God
the Father in heaven, 308, 388.
The Son of God came from heaven,
442 : 29. Christ rules in heaven,
612 : 12. Christ exalted above all
creatures in heaven and on earth,
629 : 26, 637 : 70. He lias ascended
not only to heaven, but above all
heavens, 629 : 27. Is not enclosed
in heaven, 514 : 32, 623 : 119. His
body to be sought, not only in hea-
ven, 511 : 5, 601 : 2 sq., 6 sq. God's
will on earth as in heaven, 369,
389, 457. Prayers of the angels in
heaven, 317:26; of the saints in
heaven, 236 : 9. The absolution a
voice from heaven, 175 : 69, 183 :
40.
Hell. Conquered by Christ, 522:3,
629:25, 643:2; who delivered us
from its jaws, 442 : 30. God leads
to hell and brings up again, 597 :
12. It can be merited by neglect
of children, 415 : 176. Its gates
cannot prevail against the elect,
525 : 5, 651 : 8 ; or the Church, 658:
50. Its eternal pains, 28 : 39, 42,
229 : 66. Descent of Christ to, see
Descent.
Help to be expected only of God, 85 :
8, 465 : 117. We seek it in afiiiction,
207 : 54. The flesh seeks human
help, 112 : 49. God's help not
sought until we have faith, 104 : 4.
Help of the saints not to be sought
46 : 1, 236 : 10, 240 : 82, 35, 317 : 26^
392 : 11, 393 : 21 sq.
Against sin imparted bv the Gospel,
330 ; by the absolution, 331. With-
out Christ's help no observance of
the Law, 144 : 194.
Hercules, 393: I8.
Heresies, their Source. — Schisms, 124:
111. Personal antagonisms, 125 :
121. Enthusiasm, 333 : 9. A Pope
no protection, 319 : 7. Heresies of
Jovinian, 267 : 67. Doctrine of
repentance proclaimed a heresy,
329 : 41. The heresies rejected by
the ancient Church rejected also by
the Lutheran Church, 492 : 3, 532 :
30, 535 : 4 sq., 539 : 17, 627 : 17, 670 :
39.
Heretics. In apob.,olic times, 492:3,
534 : 7. Lutherans are not, 47 : 1.
True Christians often falsely so
called, 427 : 262. When bishops are
INDEX OF SUBJECTS.
729
heretics churches to ordain preach-
ers, 342 : 72. Canons forbid obe-
dience to an heretical Pope, 345 :
88. Many treat marriage with con-
tempt, 254 : 45. Ordination by
heretics valid, according to the
Papists, 334 : 3. The Symbols di-
rected against them, 535 : 5.
Hermits, 228 : 6i.
Herod, 434 : 305.
HiGH-PiiACES, offerings on, 118 : 27.
High Priests of the Law, 270 : 52, 345 :
38. Christ our High Priest, 46 : 2,
97:82, 111:44, 148:211, 238:24,
518 : 14 ; according to both natures,
633:47, 639:78.
Hilary, 239 : 30, 343 : 29, 483 : 59.
HiiiTEN, John, 289.
Hindrance to grace, Scholastic doc-
trine concerning, 216 : 18, 272 : 63,
279:96.
History, Tripartite, 52 : 41, 56 : 45.
Holidays. See Festivals.
Holiness. Difference between Chris-
tian and heathen, 290 : 46. Va-
lidity of sacrament not dependent
on holiness of man, 478 : 16 sq.,
483 : 61. Does not consist in obser-
vance of ceremonies, vestures, etc.,
435; or forsaking wife and child,
289 : 41 ; or monasticism, 285 : 22 ;
or poverty, 268 : 61 sqq. ; or fasting,
praying, etc., 327 : 28, 407 : 118, 120,
435 : 812 sqq. Imaginary holiness
of the Encratites, 254.
Holy, God's name, 368 : 4. God
created man holy, 493 : 2. He ac-
counts us so for Christ's sake, 335.
Faith alone can render holy, 411 :
147. Absolute holiness in resurrec-
tion, 208 : 56. The Church holy,
162:7.
Holy Ghost, 25, 26, 27, 37, 311, 367,
389, 442. The Third Person of the
Trinitv, 26. God, 26. The Lord.
26, 27. The Spirit of God, 231 : 73,
332 : 8, 443 : 36. The Spirit of
Christ, 156 : 257, 162 : 5, 164 : 16, 165 :
18. What the Sacramentarians un-
derstood thereby, 51 1 : 5, 601 : 5,
602 : 11. Spirit of the Lord, 148 :
208, 286 : 27. Not a motion created
in things, 37 : 6. Not made or cre-
ated or begotten, but proceeding
from Father and Son, 26, 27, 311,
638 : 73. Is incomprehensible, eter-
nal, almighty, 26 ; and to be wor-
shipped with Father and Son, 26.
Baptism is administered in his
name, 370 : 4, 390 : 21, 466 : 4 : and
sint forgiven, 373 : 28.
60
Promised through the Gospel, 103 : 9,
182 : 29. Imparted by Christ, 105;
12, 123 : 169. Given for Christ'g
sake, 105 : ill, 371 : 10. Not only
to adults, but also to children, 173:
52 sq.
Received through Word and sacra-
ment, 38, 42 : 3, 63 ; through bap-
tism, 81 : 35, 471 : 41 ; through the
Gospel, 105 : 14, 190 : 71 sq. : in the
fellowship of the Church, 163:8,
443 ; 37 ; through faith, 45, 91 • 45,
98:86, 103:116, 104:4, 6, 105.12,
113:64, 114:61, 139:172, 191:82,
234 : 92 ; out of grace, and not be-
cause of works, 234 : 90.
He works through the ministry of
the New Testament, 27 1 : 69 ; through
the Church, 443:37; not without
means, 497 : 4, 499 : 13, 566 : 72 ;
through the Word, 184:44, 446:58,
332 : 3, 497:4, 500:19, 552:6;
through the Word and sacraments,
273:70, 496:1, 499:18, 554:16,
561:48, 565:65, 672:16; through
the converted will, 500 : 18 ; but not
through the Law, 597 : 11 ; although
he uses it for reproof and admoni-
tion, 597 : 12. He creates and
gathers the Church, 444:45, 445:
61; which is a fellowship of the
Holy Ghost in hearts, 162 : 5, 163 :
10, 104, 167:28, 168:31. Through
him the prophets prophesy, 333:
12.
His Office, 443 : 85, 446 : 29. He calls
through the Gospel, 367 : 6, 560 : 40.
Checks and mortifies original sin,
81, 82:45, 446:65, 559:84 sqq.;
and concupiscence, 81 : 35, 107 : 22,
25. Reproves sin, 323:1, 329:44.
Helps to overcome it, 106 : 15, 318:
40. Contends against the flesh, 112 :
49. Forgives8in,367:6. Offers grace,
496 : 1, 555 : 18. Establishes God's
kingdom in the heart, 286: 27, 455:
62. Quickens, 26, 188 : 44. Works
conversion and regeneration, 91 : 45,
231 : 74, 497 : 4 sqq., 500 : 19, 505 : 8,
542 : 14, 552 : 5, 565 : 65, 569 : 89 ;
faith, 94:64, 103:115, 368:8,554:
16, 657 : 25 ; enlightening, purify-
ing of heart, 286 : 27, 367 : «,
553 : 9, 556 : 21 sqq. ; renewal, sane-
tification, 81 : 35, 91 : 46, 112 : 49,
139:172, 162:5, 163:8, 208:66.
231 : 74, 367 : 6, 439 : 6, 443, 446 : 69,
572 : 19, 597 : 11. Maintains in
grace, 605 : 15. W^orks light, life,
righteousness, 105 : li, 110 : 40, 170:
36, 227 : 64, 231 : 76, 271 : 69, 367 : 6 ;
730
ANALYSES AND INDEXES.
other gifts and virtues, 105 : 12, 127:
128, 139 : 172, 168 : 31, 170 : 36, 234 :
92, 609 : 6, 673 : 23. What are fruits
of the Spirit? 598 : 17. Testimo-
nies to his presence, 505 : 15. He
leads the justified, 156 : 251, 564 : 63
sq., 598 : 17. Through hira God
draws, 499 : 17. He will raise the
dead, 367 ; 6.
The absence of love, etc. shows that
he is absent, 120 : 98; its loss causes
his departure, 120 : 99, 121 : 103, 234:
90. He is grieved at the absence
. of gjod works, 212 : 77, 657 : 42.
Does not govern the godless, 164:
16. Is not given those who resist,
499 : 15, 564 : 60. His presence not
to be determined by sense, 563 : 56,
665 : 68. He would not be neces-
sary could we justify ourselves, 78:
10. Without him external duties
can be performed, 105 : 9 ; but not
the chief matters of the Law,
88 : 27, 95 : 70, 104 : 5, 105 : 9, 12, 14,
231 : 78.
Hoods of monks, 286 : 27. 288 : 34.
Hope, distinguished from faith, 144 :
191.
Hotel-keeper, 631 : 18, 669 : 23.
HouBS, Canonical, 383 : 3.
Humanity, Human Nature of Christ.
See Christ.
Humiliation, stateof, 618 : 16, 628 : 26 sq.
Humility. Counterfeit, 60:48, 170:
85 ; genuine, 238 : 27, 461 : 90.
Huss, John, 472 : 50.
Hymns, 60 : 2, 259 : ssq., 390 : 25.
Hypocrisy. The imagination of self-
righteousness, 254 : 46. Papistic
contrition and confession, 325 : 18,
327 : 27. Monasticism, 281 : 4, 284 :
16, 286 : 25, 292 : 56. Kepentance
should not be, 211 : 73. Scripture
does not enjoin, when it commands
good works, 155 : 250, 156 : 253. Hy-
pocrisy present when good fruits do
not follow, 134 : 154.
Hypocrites. Produced by the ex-
clusive preaching of the Law, 507 :
8. In the Church, 39, 167 : 28, 172 :
47 ; yet only in outward fellowship,
162:8, 163:12, 167:28. Receive
Christ's body, 602 : 8. Try by works
to earn grace, 87 : 20 sq., 146 : 200.
Try by their own powers to fulfil
the Law, 106 : 16, 323 : 3. Confess
only with the mouth, 197 : 10 eq.
I.
Idolatry, what it is, 393 : 21. It is a
ft uit of original sin, 321 : 2. Among
the heathen, 220:15, 393:18 sqq.
Of the godless in Israel, 220 : 15,
222 : 23. Of the Papists, 393, 492 :
4 ; in the invocation of saints, 236
sq., 291 : 53 sq., 317 : 26, 346 : 47,
393 : 21 ; in the abuse of the mass,
280, 302 : l, 314 : 11 sqq., 346 : 43.
Ignorance, spiritual, 553 : 9, 554 : 15.
Illumination (enlightening) wrought
by the Holy Ghost, 367 : 6, 444 : 42,
560 : 40 ; through the Word, 654
29, 655 : 34, 656 : 44 ; before it man
is spiritually dead, 556:24, 660
42, 563 : 58. The A nabaptists ex
pect it without the preaching of
the Word, 216:13, 499:13, 667
80.
Image of God in man, 78 : 15-22, 509
2, 541 : 10. How restored, 152 : 230.
Of Christ's priesthood, 270:53.
Images of saints, 240 : 34.
Immunities of churches and clergy,
295 : 1 sqq.
Impatience, 112:46, 409:128, 463:
103.
Impenitent. Preaching of the Law
against, 610 : 7, 691 : 12, 694 : 24.
Their relation to election, 527 : 16.
Receive Christ's body and blood,
516 : 37. Their punishment, 664 :
86.
Impotence, spiritual, of man, 641 : lo,
652 : 7, 554 : 12, 15.
Impurity of the heart, 113 : 56, 133 :
149, 152:229, 138:67; of Levitical
sacrifices, 253 : 41 ; of the celibacy
of the godless, 252 : 34.
Imputation. Non-imputation of im-
perfections, 1 1 3 : 56. Non-imputa-
tion of sin, 81 : 36. Imputation of
faith, 142 : 86, 571 : 12 ; of righteous-
ness, 111:42; of Christian obe-
dience, 237 : 19, 571 : 9, 572 : 14, 573 :
23, 576 : 32. Entire, not partial, 603 :
21, 679 : 50.
'' In, With and Under," 608 : C8.
Incarnation, 633 : 49.
Inclination, Evil, 107 : 25, 542 : 11.
Indolence, 282 : 9, 404 : 99, 458 : 57.
Indulgences, 212 : 78 sqq.
Indwelling of God in believers, 503 :
18, 679 : 54, 581 : 65, 637 : 68 ; of
Christ, 503 : 16 ; of the Holy Ghost,
605 : 15, 506 : 19.
Inheritance of our neighbor, 865 : 18 ;
of eternal life, 156 : 245.
Injurious, good works not, 504 : 2,
606 : 17, 582 : 2, 688 : 37 sq.
Injury of our neighbor, 365:ift, 416:
185, 432 : 296, 433 : 801 sqq., 434 : 809 ;
arising from original sin, 494:9.
INDEX OF SUBJECTS.
731
Apparent injury of the Law, 101 :
108.
Injustice, the world full of, 463:i03.
Protection against, the duty of a
king, 133:141. God's prohibition
of, 346 : 42.
Instruments of the Holy Ghost, 170 :
86, 600 : 18 sq., 562 : 52. Error of
Enthusiasts, 652 : 4.
Intention. See Purpose.
Intercession of saints, 236 : 14.
Interim, divisions caused thereby, 539:
19, 570 : 5, 586 : 29.
Invocation of saints, 43 : 3, 46, 335 sqq.,
282 : 9, 316 sq., 392 : 11 sq.
Iren^us, 56 : 44, 79 : 19, 603 : 14, 628 : 22.
Irrefragable Doctors, 101 : 105.
Isaac, 609 : 46.
Israelites (Israel, Jews) Their error
concerning sacrifices, 118 : 86 sq.,
160 : 274, 279 : 97 sq. ; concerning
human sacrifices, 138 : 167, concern-
ing human ordinances, 219 : 10, 222 :
28, 264:27; the Sabbath, 401:80.
Their early marriages, 419 : 201.
Their idolatry, 280 : 98. The Holy
Scriptures the pure fountains of
Israel, 535 : 3. External fellow-
ship maintained by propitiatory
offerings, 262:21. 'The spiritual
separated from the bodilv Israel,
164 : 14, 165 : 19, 447 : 66. Not only
to them, but also to the heathen, was
Christ promised, 131:141. They
dreamed of a worldly kingdom of
the Messiah, 228 : 59. In Israel
Christ preached the Gospel, 185:
68. The Israelites saw only the
veiled face of Moses, 87 : 21. The
wicked among them called God's
people, 164 : 14. The\ dishonored
Christ's body, 612 : 60. God's judg-
ment concerning them, 659 : 68.
£taly, preaching in parts of, confined
to Lent, 225:42. The authority
of the Pope doubted in, 201 : 80.
J.
Jacob, 257 : 64.
James. Does not contradict Paul, 126 :
124, 127 sq., 577:42 sq. On con-
fession, 197 : 12 ; on true prayer,
465 : 123. Pilgrimages to St. James's
church, 207 : 52.
Jeremlas, 118 : 86, 207 : 63, 209 : 62,
264:28, 345:88.
Jerdboam. 220 : 16.
Jerome, 43:6, 112:62, 131:143, 163:
11, 235:2, 244:4, 319:9, 327:28,
334 ; 3, 341 : 18, 349 : 63, 350 : 73,
476:81.
Jewish CHRiffnANS, 171.
Jewish Errors, 42, 216 . 18, 218 : 4.
Jews. See Israelites.
Job, 117 : 77, 147 : 206, 209 : 61.
John the Apostle, 106:20, 349:62,
635 : 59.
John the Baptist, 131 : 142, 161 : i,
165 : 19, 202 : 35, 209 : 62, 324 : 6,
327:30, 333:11.
JoviNiAN, 56 : 30, 252 : 87, 257 : 67.
Joy. The fruit of faith, 105 : 100, 188
60, 584 : 12. Its degree not always
the same, 565 : 68. The fourth com-
mandment points the way to, 413 :
157. In our callings, 407 : 120. In
children, 406 : 114, 408 : 121. In the
Holy Ghost, 170 : 36. Eternal joys
for believers, 42 : l, 229 : 66. Of the
angels, 629 : 30.
Jubilee, 326 : 25, 327 : 27.
Judas, 167:28, 179:8, 182:86, 324:7,
607:33, 612:60.
Judge, duties of, 427 : 259, 263. God a
righteous Judge, 154 : 242. Out of
Christ, terrible, 447 : 65, 146 : 201,
147 : 205. Christ the Judge of us
all, 309 : 9 (25 : 6, 26 : 6).
Judgment, God^s, intolerable, 147 : 205,
208. Human nature flees from, 142 :
183, 143 : 191. He who flees there-
from cannot be justified, 113 : 66.
He who does not feel it imagines
self- justification possible, 85 : 9.
David's prayer concerning, 112:
47, 147 : 206. Different from man's,
1 51 : 224. Works of no benefit in,
119:93, 197:11. Only the right-
eousness of faith avails, 192 : 84 ;
for Christ's sake, 120 : 93, 100.
Against sin belongs to God alone,
331 : 2. Begins at God's house,
207 : 64. The world seeks to set
works over against it, 119 : 91.
The Popes do not trouble them-
selves therewith, 201 : 82. The ar-
guments of the adversaries avail
not, 258:70.
Of unworthy communicants, 176 : 12,
513:16, 603:16, 614:68, 623:123.
Questions referred to God's judg-
ment, 515 : 41. Against evil spirits,
556 : 52.
Chrises, of the quick and the dead,
25, 27, 38, 42, 229, 311, 367, 389, 444
OivU (courts of justice), 142 : 186, 15'
224, 397 : 51, 668 : 18 sqq.
Julian the Apostate, 81 : 88, 228 : 18.
Jupiter, 393 : 18.
Jure Divino, or Humano, as applic-
able to the Pope's power, 160 : 2%
318:1, 319:17, 320:11,337.
732
ANALYSED AND INDEXES.
Jurisdiction. Of bishops, 297 : u,
348 : CO sqq., 351 : 77 ; of pastors,
351:74, 76. Final, committed to
the Church, 343 : 24.
JuBiSTS, 329 : 41, 427 : 261, 433 : 299.
Justification, 38, 84, 335, 500, 570.
The most important article, 84 : 2,
571 : 6. Its relation to repentance,
181 : 59, 139 : 171. A promised gift
of God, 153 ; 241, 120 : 96. Is recon-
ciliation for Christ's sake, 109 : 37,
139 : 171. Bestowed through faith,
without works or merit, 51, 95 : 96,
96:73 8q., 113:55sq., 114:63, 116:
73 sq., 120:96, 121:101, 127:126,
129 : 136, 132 : 147, 139 : 171 sq., 140 :
176, 151 : 226, 152 : 233, 154 : 245, 159 :
267, 187 : 60, 501 : 4 sq., 571 : 9 ; for
Christ's sake, 109 : 37, 114 : 61, 116 :
78 sq., 120:96, 121:101, 127:126,
139 : 171, 140 : 175, 144 : 192, 155 : 246
sq., 187 : 60, 571 : 9, 572 : 17, 574 : 25;
who is Mediator both before and
after, 145:196; according to both
natures, 500 : 2, 580 : 55 sqq. ; from
pure grace, 501 : 6, 570 : l, 4, 571 :
9, 574 : 25, 577 : 39 ; not through
human ordinances, celibacy, etc.,
170 : 39 sqq., 185 : 155, 224 : 54; not
through the Lord's Supper, ex opere
operato, 1 35 : 155. No consolation
without this doctrine, 84:2, 113:
65 sq. It makes sons of God, 116 :
76.
Forgiveness of sin the firet essential
of justification, 96 : 75, 100 : 97, 138 :
169. Appeases divine wrath, 121 :
103. Excludes all confidence in
merit and works, 96 : 74, 504 : 7,
674:29, 576:35 sqq.; even of re-
pentance, 134 : 153, 502 : 11. The
exclusive particles needful, 96 : 73,
502 : 10, 570 : 7, 576 : 36, 578 : 43,
579:63.
Relation to regeneration and sanctifi-
cation, 501 : 8, 572 : I8-22, 574 : 25,
577 : 40 sq. Is not merely the be-
ginning of renewal, 110:40; pre-
cedes the fulfilling of the Law,
114:61, 154:245. Works follow,
134 : 154, 139 : 171, 502 : 11, 574 : 27,
577 : 41 ; which are the end of jus-
tification, 151 : 227.
Errors. — Concerning the two modes,
138 : 1G6 sqq. Necessity of personal
merit, etc., 132 : 144, 154 : 245, 156 :
255, 168 : 32, 503 : 21, 23, 578 : 45, 47
8q. Independence of Christian after
justification, 219:12, 503:21, 579:
61. That faith is only its begin-
ning, 95 : 71, 503 : 20, 578 : 49. That
love is its means, 122 108, 138 .
168 sq.
Justify. Its double meaning, 95:72,
Its forensic sense, 142 : 184, 501 : 7,
502 : 15, 571 : 9 sqq., 572 : 17, 581 : 62.
Justin Martyr, 607 : 37, 608 : 39.
Keys, Power of, 52, 61 sq., 175 : 59,
331. In what it consists, 61, 179 :
6 sq., 183:39 sq., 196:2, 212:79,
330, 331, 342:24. Is of Christ,
331. Belongs to the whole Church,
342 : 24, 349 : 67 sqq. Its foundation,
183 : 40. How to be exercised, 61.
Private absolution derived there-
from, 331. Ignorance of those who
despise it, 196:4. Its effects, 54,
175 : 59, 179 : 6 sq. Its limitations,
61, 203:41, 208:59, 209:64, 212.
79. The Pope transfers it to tem-
poral power, 344 : 36, 345 : 40. Er-
ror of Papists, 179 : 5, 7, 180 : 13,
181 : 21 sq., 26, 199 : 21, 208 : 57, 212 ;
78 sq.
Kingdom of Ood, of Christ. Spiritual,
61, 164 : 13, 212 : 79, 227 : 54 sq., 228 :
58, 286 : 27, 344 : 31, 455 : 51. Is the
Church, 164:16, 173:52. How it
comes, 368 : 6 sqq., 455 : 50 sqq., 456 :
55 sq. Regeneration, righteousness,
etc. needftil in it, 88:31, 155:245,
164 : 13, 165 : 18, 496 : 67. Not fully
revealed in this life, 165 : 17, 18.
Displayed in good works, 115:68.
Wicked teachers do not constitute
it, 166 : 22, 173 : 52.
Worldly, of the Messiah, 228 : 59. Mil-
lennial, 43.
Papal, 167 : 24 ; of Antichrist, 220 : 18,
251 : 25.
Kings. Their office and duties, 46 : 1
sqq., 131 : 141 sqq., 243 : 44, 347 : 54.
Their gifts to the Church, 295 : 2.
Their power assailed by tlie Pap-
acy, 60 sqq., 166 : 23, 344 : 35. The
godly kings of Israel, 190 : 73, 240 :
36.
Knowledge. Mere knowledge not
faith, 45 : 23 sq., 86 : 17, 91 : 48, 92 :
60, 94:61, 100:99, 103:115, 122:
106, 127 : 128i 142 : 183, 144 : 194, 149 :
216, 158 : 262, 184 : 45, 501 : 6.
Of Ood, an element of the divine
image, 79 : 18. Possessed by the
heathen, 593:22. Maintained in
Israel, 116:70. Imparted by the
Holy Ghost, 554:16; through the
Gospel, 593 : 22. Grows amid ter-
rors of conscience, 152 : 230. The
best consolation, 94:60. Election
INDEX OF SUBJECTS.
733
God has reserved fcr his own know-
ledge, 658 ; 62, 660 : 64.
Of Christ, what it is, 91 : 46, 100 : 101.
Is the foundation of the Church,
165 : 20. True members of the
Church have it, 162:8. Depends
upon the doctrine of justifying faith,
178 : 3. God gives through preach-
ing, 552 : 4. Hindered by traditions,
55 ; 16. Suppressed by false holi-
ness, 254 : 46 ; and the invocation
of saints, 240:34, 316:25. Some
true knowledge always present, 160 :
271. Its comfort, 261 : 12. Observ-
ance of Law impossible without it,
104 : 6. Christ's knowledge as man,
639 : 74.
Of Justifying Faith, 159 : 266.
Of Sin, proceeds from the Law, 508 :
1, 592 : 17, 595 : l ; but a more thor-
ough knowledge derived from the
Gospel, 507 : 8, 590 : 9, 591 : 10, 594 :
24. Paul teaches before he treats
of election, 526 : 11.
Koivcjvla, 628 : 22.
Labor on festivals, 64 : 41.
Laborers, sins of, 309:12, 422:226,
424 : 237.
Lapsed, the, 198 : 15, 556 : 22.
Latin Language in divine service,
259 : 2 sq.
Laurentius, 157, 392 : 11.
Law, the. Natural. — Written on man's
heart, 85 : 2, 509 : 2, 596 : 2.
Of Moses. — Divinely revealed, 283 :
14. Comprises the moral, cere-
monial and judicial Law, 85 : 6.
Includes Mosaic ceremonies, 224:
82, 266:35, 270:52, 293:68; from
which Christians are free, 64 : 39,
65 : 69, 170 : 39, 253 : 41 sq., 283 : 15,
284 : 17. Carlstadt's desire to im-
pose the judicial laws of Moses,
227 : 65.
Decalogue, 85:8. Its Two Tables,
78, 105:9 sq. A part of Holy
Scripture, 84:6, 101:102, 115:66,
185 : 63. Divine doctrine teaching
what is right and pleasing to God,
and reproving sin, 506 : 2, 592 : 17.
Itjs threefold use, 508, 595.
First Use. To maintain outward dis-
cipline, 87 : 22 sq., 508 : l, 595 : 1.
Second Use. To bring men to the
knowledge of sin, 508:1, 595:1.
Req lires works, 90 : 44, 597 : 11 ;
and those perfect, 90:44, 204:46.
Is spiritual, 507:8, 591:10. Re-
veals sin, 101:103, 129:134, 184:
48, 185 : 68, S23 : 4, 562 : 64, 591 : 10
and God't wrath, 96:79, 104:7,
140:174, 323:6, 691:12, 592:14.
Reproves sin, £07, 591 : 10, 594 : 27,
597 : 12; and unbelief, 592 : 19, 597 :
14. Accuses, 90 : 88, 101 : 103, 104 :
7, 112:46, 117:88, 129:136, 130:
139, 133 : 149, 137 : 164, 140 : 174, 146 :
198, 182 : 84, 184 : 48, 193 : 88, 541 : 6,
545 : 32. Condemns, 541 : 6, 507 : 6,
595 : 27. Terrifies, 90 : 38, 102 : 106,
181 sq., 323:4, 594:24. Causes
wrath, 118:83, 129:136, 130:139,
133 : 149, 193 : 88. Does not justify,
90 : 38, 40, 100 : 97 sq., 101 : 103, 109 :
36 sqq., 113 : 66, 114 : 69, 62, 122 : 106,
123 : no, 135 : 166, 136 : 160, 139 : 171,
191 : 79, 300 : 4. Its exclusive preach-
ing leads either to presumption or
despair, 591 : 10. Insufficient, 85,
100 : 97, 109 : 38 sq., 130 : 139, 132 :
145, 191 : 75 sq., 566 : 61. Christ the
end of the Law, 155 : 251, 594 : 24.
From its constraint and curse be-
lievers free, 509:2, 596:5. The
regenerate begin to observe it, 94 :
64, 104 sq., 106 sq.. Ill, 192 sq.,
234 : 90 ; yet imperfectly, 498 : 11,
531 : 25, 567 : 77, 670 : 33.
Third Use. As a rule of life to the
regenerate, 508, 595. An object
of delight, 568 : 85, 585 : 19, 595 : 4.
598 : 18; while, according to the old
Adam, believers still need its threats,
509:4, 598:19. When its urging
is unnecessary, 596 : 6. In what
sense necessary, 234:92, 504, 582
sq.
Distinction between it and the Gos-
pel, 84:5, 90:48, 44, 95:70, 100:
101 sq., 115:65, 129:186, 506 sqq.,
589 sqq. The Holy Ghost not
given thereby, 597:11. Its works
to be distinguished from the fruits
of the Spirit, 509 : 5 sq., 598 : 17.
Taught by Christ, 507 : 7, 591 : 10.
But this is not his proper office,
508 : 10 ; but it is that of Moses,
508 : 10. Christ no new legislator,
159 : 271.
Laws, Civil, are of God, 41. A Chris-
tian may use them, 227:64, 229:
64. Not annulled by the Gospel,
62 : 14, 227 : 56. Such ordinances
not instituted by the Gospel, 228 :
58. Are good ordinances, 41. Even
those framed by heathen to be
obeyed, 227 : 65. Cannot chimge
God's commandment, 48 : 8, 49 : 24,
291:51.
Lay Communion, 244 : 8.
734
ANALYSES AND INDEXES.
Laymen. The cup should not be with-
held from them, 47, 243 sq., 514 :
24, 621 : 110. Can absolve, 349 : 67.
The Catechisms for them, 492:6,
536 : 8.
Legates, Papal, 327 : 25.
Legends of Saints, 240 : 85.
Leo the Great, 513 : 15.
Leo X., 81 : 85, 160 : 276, 189 67.
Lessons, 171 : 40, 292 : 55.
Levi, Sons of, 266 : 34.
Levithjal. Impurities, 253 : 41. Of-
ferings, 2e2 : 21 sqq., 266 : 34, 270 :
63 sqq. Priesthood, 251 : 27, 253 :
41, 270 : 53. Service, 64 : 39, 66 : 61,
214 : 7 sqq., 264 : 26.
LiBEBTY. See Freedom.
Licentiousness. Forbidden, 252:35,
418 sqq. Temptation to, 463 : 102.
Prevalence of, 309 : 12. Before the
Flood, 255 : 64. A remedy, 49, 249 :
14, 257 : 63, 291 : 61.
Life, Earthly. From God, 105 : 14.
Kegarded in the promise pertain-
ing to marriage, 215:14; in the
fourth commandment, 155 : 246, 409 :
133 sqq. Good works pertaining to,
116 : 73, 155. Christ's kingdom in-
visible in, 165 : 17 sq. To be sur-
rendered for the Gospel, 289 : 41.
The life (conversation) should be god-
ly, 454 : 39. Counterfeits of godly
life, 54 : 3. Holiness not dependent
on the calling, 288 : 38.
A new, spiritual life required, 130 : 138,
131 : 143, 134 : 153, 156 : 253, 202 : 35,
371 : 14. Does not proceed from
our own powers, 497 : 3, 553 : ii.
Given through Christ, 174 : 56, 184 :
46 sq., 371 : 14, 497 : 3 ; wrought by
the Holy Ghost, 105 : ll, 271 : 59,
368:8; in baptism, 475:75; and
the Lord's Supper, 374 : 6 ; through
faith, 94:64, 104:4, 184:48, 187:
60. Is the fruit of repentance, 184 :
45; of regeneration, 151 : 227. God's
name hallowed thereby, 368 : 6.
Good works belong thereto, 129 :
137. It saves, 135 : 167.
Ltfe, EUrnal, 25, 26, 28, 367, 389. 443.
Promised in the Gospel through
Christ, 84 : 6, 131 : 141, 140 : 176, 182 :
29. God gives, 140 : 176. Christ
gives, 227 : 54, 229 : 66, 245 : 10 ;
who has earned it by his obe-
dience, 501 : 3. He who has the
Son has it, 140 : 176, 143 : 189, 152 :
285. The Holy Ghost gives, 105 :
11, 297:1), 367:6. Its beginning,
repentance and regeneration, 152:
Ml, 662:18. Alreadv on earth,
164 : 15. Obtained out of grace^
through faith in Christ, for Christ's
sake, 116 : 75, 140 : 176, 146 : 198 sq.,
201, 151 : 226, 152 : 231, 233, 156 : 25?,
158:263, 285:23, 287:30, 32, 371:
10, 574 : 25. God will save the
called to eternal life, 653 : 22. How
for a reward, 152 : 235, 153 : 241.
Light. Innate, of reason, 542 : 12.
Divine, an element of the divine im-
age, 79.
New, of faith, 94 : 64, 104 : 4, 127 : 128,
170 : 36 ; wrought by the Holy Ghost,
105 : 11. Is the kingdom of God,
286 : 27.
Liturgy, 275 : 79 sq.
Living, The, and dead to be judged,
25, 27, 38, 42, 311, 367 : 3, 389, 442.
The sacrament instituted only for
them, 314:12.
Lombard (Longobard), 79:21, 199:22,
204 : 42.
Loosing of sins, 203 : 41, 212 : 79.
Lord's Prayer, Cyprian's exposition
of, 147 : 201 ; Luther's, 368 sqq.,
448 sqq. Pastors should pray it,
384:3.
Love, (?od'«, toward us, declared by First
Article of Creed, 441 : 23 ; by all three
articles, 447 : 64. Apprehended by
faith, 158:260.
Toward Qod and men, 104 sqq. Re-
quired by the Law, 104 : 3, 105 : 10,
125:117, 138:168, 190:75, 204:45,
364 : 2, 440 : 19. The highest work
of the Law, 122 : 108; its fulfilment,
107:26, 109:38, 114:60, 126:124,
138 : 168, 139 : 172. The greatest
virtue, 122 : 105, 108. Its necessity,
126 : 122. Without faith in Christ
impossible, 86 : 18, 102 : llO. It is
the fruit of faith, 96 : 74, 102 : ill,
106:20, 108:30, 109:34, 127:128,
140:173, 192:82, 502:11, 574:27;
of justification, 139 : 171, 182 : 37 ;
of regeneration, 104:4. Belongs
to the new life, 151:228, 234:92.
Its growth, 234 : 92, 288 : 87. A
work of the Holy Ghost, 104 : 4,
105:12, 107:26, 139:172, 168:31.
Its absence declares the absence of
the Holy Ghost, 120:98. Faith
without it dead, 582 : l. Through
love no forgiveness, 89 : 36 sq., 96 ;
79, 97 : 83, 102 : il2, 107 : 26, 108 : 30
120 : 100, 140 : 73, 571 : 37, 572 : 38.
LuciNA, 393 : 18.
Lustrations, Purgatorial, 314 : 12.
Luther, Dr. Martin. Hilten's proph-
ecy concerning, 281. Complaints
before him concerning abuses, 242 :
INDEX OF SUBJECTS.
735
41. Before his lime the doctrine
of repentance confused, 178 : 4. Ke-
stored to light the truth of God's
Word, 536 : 6. His doctrine occa-
sioned godly iiearts much joy, 176 :
69. Attacks of the Papists, 81 : 35.
A highly-illumined man, 605 : 28.
A diligent pupil of the Catechism,
384 : 7. His experience as an in-
spector of churches, 350. Signed
the Formula of 1536, 603 ; 12. His
firmness, 336 : 3, 606 : 30 sq. Trou-
bles succeeding his death, 10.
His writings perverted, 308. The best
expounder of the Augsburg Con-
fession, 607 : 34. Doctrinal and po-
lemical writings of, 536 : 8 sq. Ser-
mon at Torgau, 522 : 2, 643 : l. His
Works — on monastic vows, 282 : lO;
on the councils, 519 : 18, 673 : 21, 632 :
i4; of the enslaved will, 560:44.
Large Confession concerning the
Holy Scripture 618 : 91, 631, 640.
Small Confession, 618 : 91. Against
the heavenly prophets, 618 : 91.
Declarations concerning original sin,
81 : 35, 82 : 45, 546 : 38, 550 : 61 ;
" accident," 560 : 62 ; free will, 499 :
18, 556 :^ 23, 559 : 36, 560 : 40, 569 : 89 ;
predestination, 655 : 33 ; the person
of Christ, 627 : 17, 628 : 21, 629 : 26,
631 : 38, 640 : 80, 641 : 85, 86 ; Law
and Gospel, 591 : 11 ; justification,
571:6; faith, 683:10; faith and
good works, 574:28, 577:41, 586:
24 sqq. ; the Holy Supper, 604 : 20,
605 : 28, 606 : 32 sq., 612 : 68, 615 :
77 sq., 618:93; against the Sacra-
mentarians, 512 : 10, 515 : 42, 516 : 3,
618 : 91, 93 ; concerning Adiaphora,
648 : 24 ; faithful shepherds, 538 : 14.
Lutheran, originally a term of re-
proach, 225:42.
Church. See Church.
Lydia, 497 : 6, 557 : 26.
Lying, 321 : 2, 329 : 45, 354 : 4, 399 : 64,
400 : 68.
Lyra, 166 : 22.
M.
Magicians, 240 : 84, 86.
Magistrates, 41, 108 : 30, 227, 416 sqq.
Their calling, 54 : 10, 227 : 63. Their
office holy, 215 : 15, 222 : 25, 227 : 63,
630 : 12, 668 : 17. Christians in office
without sin, 42, 227 : 53, 630 : 13, 668 :
18, 19. God acta through them, 394 :
26. Their punishment of ofienders
sinless, 42, 228 : 69 ; even when they
deprive of life, 415 : 181, 530 : 16,
660 : 21. Fc r the restraint of gross
sinners, 87 : 22. Matrimonial ques*
tions to be decided by them, ?51 :
77. Table of duties, 377 : 4.
Mahomet, Mahometans, 220 : 18, 333 :
9 ; 37 : 5, 122 : 108, 286 : 27.
Maidens, 317 : i.
Majesty, chief articles concerning the
Divine, 311. How it is ofiered to
us, 396 : 40. Of the human nature
in Christ, 518 : 15, 626 : 12 sq., 628 :
23, 633 : 51, 635 : 61, 637 66 sq., 639 :
78. How received, 628 : 23, 636 : 64 ;
how not, 638 : 71. How manifested
in state of humiliation, 51 3 : 16, 629 :
28. Error of Schwenckfeldians, 531
21, 669 : 29 ; of Anti-Trinitarians, 532 •
29, 670 : 37.
Mammon, 391:6, 392:9, 15, 395:86,
396 : 42.
Man, Men. Oreation and Condition
prior to the Fall, 78 : 16 sqq., 366,
440 : 13 sq., 442 : 28, 493 : 2, 509 : 2,
640 : 10, 544 : 27.
Since the FaU, 37, 43, 76, 79 : 24, 94 :
62, 111 : 42, 112 : 46, 323 : 3, 493 : 2,
494 : 8, 540 : 2, 541 : 9 sq., 544 : 27
sq. Although God's creation, yet
all are sinners, 88 : 32, 90 : 40, 192 :
81, 312 : 2 sq., 321 : l, 331 ; they them-
selves, and not something within
them, 495 : 19. Have no true fear
of God, love, trust, faith, 37, 43 : 8
sq., 76, 77 : 7, 78 : 14, 79 : 23 sq., 81 :
42, 88 : 32 sqq., 105 : 14, 107 : 22, 112 :
46, 49, 231 : 74, 321 : 2 ; or knowledge
of God, 43, 80 : 30, 88 : 32 sqq., 231 :
73, 497 : 2, 552 : 6, 563 : 9. Are ene-
mies to God and his Law, 497 : 3,
556 : 17, 556 : 24. Murmur against
God, 82, 112:46. Guilty of un-
belief, security, contempt of God,
82 : 42 sq., 89 : 39 sqq., 105 : 14, 182 :
31, 184 : 48, 226 : 47-71. Inclined to
wrath, ambition, etc., 82. Sin even
in outward observance of Law, 88 :
33. Wish to reconcile God by works,
160 : 272. The Law written in their
hearts, 85 : 7, 447 : 67, 596 : 6. Have
some free will in outward things,
42, 78, 541 : ii, 566 : 20, 658 : 31 ; yet
external righteousness rare, 230:71.
In spiritual things impotent, 78,
494:13, 497:2, 55^:5, 7, 554-2,
556 : 20. Know nothing of true re-
pentance, 329 : 41. Have a false
opinion of the Law, 132 : 144. Are
unable to observe it, 90:40, 111,
204 : 46, 448 : 2. Subject to eternal
wrath and death, 77 : 6, 88 : 83, 89 : 36,
90 : 40, 94 : 62, 113 : 68, 147 : 2Q6, 321 :
1, 323 : 1, 494 : 12, 542 : 18, 643 : 25.
736
ANALYSES AND INDEXES.
Distinction between the baptized and
unbaptized, 565 : 67; between man's
nature and original sin, 493 : 3, 495 :
17, 19, 543 : 18, 544 : 26, 545 ; 33, 548 :
47, 549 : 55.
Before, in and after Regeneration. God
* does not immediately cast away hu-
man nature, 546 : 39. Wills that all
come to him and be saved, 526 : 8,
12, 655:84, 661:70. The Gospel
offers them forgiveness, etc. for
Christ's sake, 94 : 62, 111 : 44, 128 :
181, 158, 159:266, 173:52, 192:81,
218 : 6, 312 : 5, 367 : 4, 501 : 4, 504 :
7, 506:6, 571:10, 652:15; yet a
change needful, 323 : 3, 566 : 70. All
must repent, 328 : 34, 371 : 12, 414 :
65 sqq., 569 : 88 ; must do good works,
605, 583:7. Of this man cannot
make the beginning, neither can
co-operate therein, 498 : 11, 551 : 3,
553:11, 556:24, 561:45, 566:71.
God does not force, but draws men,
564 : 60. A work of the Holy Ghost,
497 : 5, 499 : 17, 542 : 14, 558 : 27 sq.,
559:34, 598:17. Afterwards man
does good spontaneously, 564 : 63
sq. The inner man does God's will,
595 : 3. The new man lives eter-
nally in God's presence, 371 : 12.
After the Resurrection will be free from
original sin, 494 : 10, 548 : 46 ; will be
entirely pure and holy, 446 : 58.
Man is God, and God man, 517 : 10,
519 : 25, 667 : 19.
Errors of Pelagians, Stoics and Man-
ichaeans, 230 : 68, 72, 322 : 4 sqq., 7 sq.,
324 : 10, 477 : 16, 494 : 13 sqq., 498 : 8
sqq., 542 : 17 sqq., 566 : 74 sqq.
Mandatum cum libera, 298 : 18.
Manes, 627 : 16.
MANiCHiEANS, 37:5, 230:67, 495:17,
19, 496 : 22, 498 : 8, 544 : 26 sq., 30,
547 : 45.
Mabcion, 519 : 23.
Marks of Church, 39, 161 : 279, 162 : 6,
165:20: of faith, 577 : 42.
Marriage instituted by God, 48, 248 :
7, 249 : 12, 250 : 19, 251 : 29 ; in Para-
dise, 257 : 67 ; is pure, 251 : 29, 31,
252 : 33 sq., 257 : 64, 67 ; sanctified
by God's Word and prayer, 251 :
80 ; is a necessary estate, 420 : 211
sq. ; has God's command and prom-
ise, 215 : 14; is blessed and honored
of God, 419 : 206 sq. God cxjmmands
that it be held in honor, 49 : 19, 419 :
207. Is founded on natural law, 248 :
9, 249 : 11 ; is no sacrament, 215 : 14
sq. Virginity an exalted gift, 252 :
38,258:60.
Why instituted, 419:207; as a rem
edy, 49, 250 : 17, 19, 23, 251 : 29;
whereby our infirmity is to bo
helped, 249 : 16. Who should marry,
58, 249 : 14, 16, 250 : 19. It should be
free, 256 : eU, 334:8. Commanded
rather than forbidden, 255 : 65. The
young to be encouraged thereto, 421 :
217; as in Israel, 419 : 201. Chastity
in marriage, 254 : 47, 420 : 213. De-
sertion of marriage for monasticism,
60:66.
Its prohibition a doctrine of demons,
49, 256 : 68, 257 : 63 ; a mark of
Antichrist, 251 : 25 ; is wrong, 250 :
22. Dissolution of marriages that
have been contracted unscriptural,
257 : 68, 258 : 71. Marriage between
spiritual relations not wrong, 351 :
78. Clandestine marriages wrong,
351 : 78.
Marriage of priests, 49, 246, 334,
351 : 78.
Mary the Virgin, pure and holy, 311,
628 : 24 ; worthy of highest prais^
237 : 29 sq. ; bore not a mere man,
but One who is truly the Son of
God, 518:12, 628:24; can there-
fore be called the mother of God,
518:12, 628:24; yet she is not to
be placed in Christ's stead, 239 : 28.
Christ dishonored by absolution in
her name, 238 : 25 sqq.
Mass, 50, 259, 275, 312. Is a com-
munion, 50. How the Greeks
designated it, 275:79 sqq. Is the
term Hebrew ? 276 : 84 sqq. Is it
Latin? 277 : 88. Is it a daily sacri-
fice ? 267 : 36. Its ceremonies sacri-
fices of praise, 266:33, 35. Thus
called by the fathers, 272 : 66 sq.,
274 : 75, 279 : 95 sq., 315 : 13 ; but
not a propitiatory sacrifice, 266 : 34,
267 : 85. Not instituted by Christ
for that end, 51. Abused in the
Papacy, 50, 119 : 89, 138 : 167, 180 :
12, 203 : 40, 224 : 40, 260 : 91, 261 : 18,
264:27, 268:42, 269:47, 272:64,
277 : 89, 278 : 9 sq., 291 : 63, 301 : 26,
315 : 14, 346 : 48. Held even for
the dead, 51 : 22, 181, 271 : 59 sq.,
272 : 66, 314 : 12, 350 : 71, 514 : 23,
621 : 109. Origin of these abuses,
52, 216:23, 259:2, 270:52. Ap-
proved by the monks, 282:9; es-
pecially furthered by the mendi-
cant orders, 260:7. The greatest
abomination in tlie Papacy, 312 : l,
621 : 109. Faith in Christ thereby
ignored, 51; and godlessness pro-
moted, 280, 314:11, 346:48; «. y.
INDEX OF SUBJECTS.
737
Tur^atory, 314 : 12 ; appearance of
spirits, 315:16 sq. ; pilgrimages,
315:18 sqq.; fraternities, 316:21;
worship of relics, 316 : 22 sqq. ; in-
dulgences, 316:24; private masses,
etc., 51, 313 : 6.
History of, 51, 259 : (i sqq., 279:94.
Not abolished in our churches, 50,
52, 169 : 33, 259 : l, 268 : 41 (only un-
necessary and private masses abol-
ished, 52, 259:6); but celebrated
every Sunday and festival day, 52,
259 : 1. The hymns sung therein
are German, 50 : 2, 259 : 3 sq. ; yet
the Latin mass not entirely disused,
259 : 3 ; but not used where it is not
understood, 259 : i sq., 5.
Error or Anabaptists, 530 : 10, 668 : 15.
Means of apprehending Christ, 501 :
6, 571 : 10, 576 : 38 ; whereby Holy
Ghost is given, 38, 444 : 41, 497 : 4,
654 : 16, 561 : 48, 562 : 50, 566 : 72.
He does not work without means,
497 : 4, 499 : 13, 552 : 4.
0/ Grace, 170 : 36, 333 : 10, 551 : 2 sq.,
561 : 48, 562 : 54, 662 : 76, 669 : 30 sq.
Mediator, Christ alone, 44:9, 46:2,
111 : 41 sq., 44, 117 : 83, 119 : 93, 121 :
101, 126 : 124, 191 : 76, 232 : 82, 237 :
17, 19, 238 : 24, 239 : 31, 573 : 23. God
reconciled through him, 125 : 117.
Is set over against God's wrath,
120:9 sq., 192:84. He is such
before and after regeneration, 111 :
41, 145 : 196 ; not alone according to
the divine nature, 580 ; but accord-
ing to both natures, 632 : 47. Christ
thereby glorified, 141 : 178. The
opposite doctrine dishonors him,
119 : 92 sq., 219 : 9.
Danger of seeking other mediators,
240 : 34. Human ordinances sub-
stituted, 218:5, 219:7; the mass,
271:57; saints, 46, 166, 235, 236:
14 sq., 291 : 53.
Mediatorial Office of Christ, 312,
632 : 46.
MeIiAnchthon, 15, 336.
Members, Lam in, 81 : 36, 329 : 40.
Of Christ, the godless not, 162 : 6, 165 :
19. Of the Church, externally hypo-
crites are, 161:3; yet not living,
but dead members, 162 : 6. What
constitutes living members, 164 : 13,
445 : 51, 559 : 36, 620 : 104. They are
bound together by Christian love,
123 : 111.
Merchants, 531 : 18, 669 : 23.
Mercury, 393 :18.
Mercy, God's. The only ground of
confidence, 148 : 209. Its certainty,
61
151 : 224, The ground of justifica-
tion, 112 ; 51, 197 : 10, il, 335 : 2; of
reconciliation and forgiveness. 136:
158, 131 : 141 ; of adoption, 9^ : 86 ;
of salvation, 149 : 213, 217, 150 : 228,
527 : 15 ; of eternal life, 146 : 201,
287:32. From it he bestows all
blessings, 366 : 2 ; anticipating* us,
566 : 71 ; and willing our conver-
sion, 556 : 22.
Even good works need mercy, 147 :
202, 204. Upon this our prayers are
based, 148 : 210. Must be received
by faith, 98 : 86, 101 : 106, 105 : 8,
108 : 32, 110 : 40, 113 : 53, 145 : 197,
147 : 203, 149 : 217. Its relation to
faith, 108 : 33, 147 : 203, 149 : 216, 151 :
225, 157:260. Upon it alone faith
rests, 90 : 44, 92 : 56. It renders God
an object of love, 105 : 8. God dis-
honored by its neglect, 148 : 211.
Vessels of mercy, 660 : 63, 663 : 79,
664 : 82.
Merit of man's ovm works nothing, 38,
87, 88 : 29, 31, 91 : 48, 94 : 60, 97 : 83,
98:87, 111 :4sq., 112:62,131:141,144:
194, 145 : 197, 146 : 201, 148 : 209, 176 :
59, 189 : 66, 190 : 72, 193 : 88, 197 : 10
sq., 209 : 60, 214 : 5 sq., 215 : 10, 232 : 79,
233 : 84, 252 : 36, 283 : 11, 284 : 17, 287 :
82, 296 : 17, 312 : 3 sq., 335 : 3, 366 : 2,
501 : 4, 507 : 5, 671 : 9, 573 : 23, 580 :
55, 660 : 61. All merit excluded
from the article of justification,
96 : 74, 98 : 84, 155 : 246, 576 : 37,
679 : 53, 585 : 22 ; as well as from the
article of election, 526 : 13, 665 : 87.
All merit forgotten when God's wrath
is felt 87 : 20. Faith does not oflTer
it to God, 91 : 44, 46. Confidence in
works flatters men, 85 : 10. The
controversy important, 109 : 85, 153
De condigno and de congruo, 137 :
161, 145:197, 146:200 sq.
Christ's merit the sole cause of our
righteousness and salvation, 237 :
19, 238 : 22, 239 : 29, 81, 284 : 17, 287 :
82, 502 : 10, 641 : 6 ; of our election,
628:20,662:75; of our fitness for
the Holjr Supper, 513:20, 614:71.
Offered in the preaching of the
Gospel, 316 : 24, 607 : 7, 590 : 9, 652 :
16 ; shown by the article concerning
original sin, 540 : 8 ; apprehended
by faith, 122 : 106, 140 : 175, 237 : 19,
678 : 43. By what means suppressed
and obscured, 271 : 57, 346 : 45, 508 :
11, 594 : 27.
Eirors—Oi Scholastics, 165 : 246, 189 :
68, 213 : 81. Papistic, of merit, of
works, human ordinances, monastic
738
ANALYSES AND INDEXES.
vows, etc., 153 : 239, 157 : 267, 166 :
21, 180 : 17, 218 : 4, etc. ; of repent-
ance, 179 : 8, 180 : 18, 182 : 34, 324 :
12 ; of the merit of Mary, the saints,
etc., 235 : 3, 236 : 14, 238 ; 22, 25, 239 :
29, 31, 316 : 24 ; the Anabaptists, 529 :
6, 586 : 27, 668 : 10.
Meritoriousnbss of good works, 116:
73, 152 : 234 sq., 155 : 246 sq.
Messiah, 108 : 33, 332 : 8, 636 : 72. Jew-
ish dreams of a worldly kingdom,
228:59.
Ministers. Are called by the Church,
167 : 28, 342 : 24, 349 : 66 sq., 350 : 69,
72. Are all equal, 340 : ii, 349 : 62,
65. Have the command to forgive
sins, 196:7, 212:79. Kepresent
Christ, and not themselves, 167 : 28,
172 : 47. Their unworthiness no
hindrance to the efficacy of ordi-
nances, 167 : 28, 604 : 19, 605 : 24 sq.,
617 : 89. The sacraments not de-
pendent on their work or declara-
tion, 612 : 8, 615 : 74, 616 : 78. Chap-
ters founded for their education,
317 : 1. Church endowments for
their support, 352 : 80.
Error of Anabaptists, 530 : 11, 668 : 16 ;
of Schwenckfeldians, 531 : 22, 27,
669:30, 670:35.
Ministry of Word and Sacraments,
39, 41, 61 : 5 sqq., 217, 297 : 13, 298 :
18, 333, 339, 343, 348. A regular
call necessary thereto, 41, 222 : 24.
Can ordination thereto be called a
sacrament? 215 : ii. Its labors and
burdens, 363 : 26 sq. Its glorious
promises, 215 : 11. Limited to no
persona or places, 343 : 26. Has no
earthly power, 62 : 13, 344 : 13. Sep-
aration of priesthood and ministry
improper, 214 : 7. See Minis-
ters.
Miraculous Signs of no avail without
faith, 216 : 20. Of Christ, 628 : 25.
Mixture of natures, 519 : 21, 627 : 19,
630 : 31, 635 : 60 sqq., 642 : 89.
Monasticism, Monks. Among the
Turks, 286 : 27. Vows assumed in
youth, 57, Their vows are Adia-
phora, 284 : 21. They profess to
live the nearest the Gospel, 289 : 39.
Resist God's order, 420 : 213 ; per-
vert Scripture, 289 : 40, 290 : 44 sq.,
293 : 59 ; claim a special promise of
Christ, 287 : 28, 289 : 40; hope by
their own works to overcome sins,
325 : 14 ; and obtain forgiveness, 293 :
68. Regard themselves holy, 327 :
28 sq. Imagine tbey can impart
superfluous merits to others, 60,
153:239, 286:25, 287:29, 289:881
327 : 28 sq. Confuse civil order and
domestic life, 228 : 56, 229 : 65, 254 -.
47, 285 : 24. Are mostly Epicureans,
159 : 269. Unlike the Rechabites,
293. Without scriptural support,
287 : 29. Full of hypocrisy, 292 : 66.
Prophecy of Hilten, 281.
Monastic Orders, 53, 119 : 91, 138 : 167,
239 : 29, 287 : 28 sq.
Money. A common idol, 391 : 6 sqq.
That of our neighbor not to be
taken, 365 : 14, 422. Mass said for,
51 : 10, 11 sqq. Dispensations for,
166:23. Indulgences for, 316:24,
326 : 25 sqq., 346 : 46.
Monks. See Monasticism.
Morality, External. Man's capa-
bility for, 43 : l sq., 87 : 22 sq., 105 : 9,
230 : 70, 557 : 26. Opinions of phil-
osophers, 82 : 43.
Mortal Sins, 404 : 99. Faith cannot co-
exist witli, 91 : 48, 94 : 64, 102 : 109,
103 : 115 ; nor can love, 89 : 87. Er-
rors of Papists, 199 : 21, 202 : 35, 205 :
46, 210 : 66, 336 : 2.
Mortification of flesh, 56 : so sqq.,
116:72, 184:46, 202:34, 206:51,
211 : 71, 226 : 45 sqq.
Moses, the veiled face of, 87 : 2i, 122 : 108,
191 : 78. His veil hangs before all
men, 507 : 8, 591 : 10. How it is re-
moved, 507 : 9, 595 : l. Christ does
not succeed him as legislator, 283 :
15, 284 : 17. Compared with Christ,
507 : 7. Our eyes to be turned from
him to Christ, 140 : 75.
Mother. Duties toward, 155 : 246, 364,
388, 405. The highest station,
405 : 105. Original sin propagated
through, 641 : 7. Of Ood, Mary,
628 : 24.
MuNZER, Thomas, 290, 332 : s.
Murder, a fruit of original sin, 321 : 2.
Who is guilty of, 417 : 191.
Mystery of Christ's presence, 616 : 42
sqq., 624 : 127.
N.
Name. Of God, not to be abused, 364,
397, 448. This is done by false doc-
trine, 368 : 5, 397, 453 ; by the Pa-
pistic mass, 277 : 89.
In his name we are baptized, 370 : 1
sq., 466 : 9 sq. ; i. e. by God himself,
466. This name given us in bap-
tism, 453 : 37 sq. ; and therewith life
and salvation, 469 : 27.
Name of C/iri% 100 : 98, 188 : 65, 266 •
31 sq., 623 : 123.
Nathan the prophet. 186 : 66,
INDEX OF SUBJECTS.
739
Nations. All represented in the
Church, 163 : 9.
Nature, Divine and Human, in Christ.
See Christ.
Human. — Meaning of the term, 496 :
22, 633 : 51. Its corruption, 46, 53,
82 : 46, 230 : 71, 321 : 3, 392 : 9 sqq.,
494 : 8, 541 : 6, ll, .544 : 30, 548 : 52.
Its capabilities and incapabilities,
43, 46, 88 : 29, 111 : 42, 140 • 176, 141 :
182, 230 : 70, 541 : 10, 643 : 25, 552 :
7. Distinction in it before and
since the Fall, 493 : 2, 545 : 33 sq.,
648 : 8, 549 : 56 ; between human na-
ture and original sin, 493 : 8, 494 : 7,
495 : 14. Wicked desires not innate
Dualities of the nature, 494 : 12.
Ihrist's assumption of our nature
a proof thereof, 547 : 48. Is God's
creature even since the Fall, 493 : 2,
641:7, 545:34^ 546:38. Original
sin implanted in the nature, 591 : 7.
Man by nature a child of wrath and
subject of the devil, 541 : 6, 542 : 13,
668 : 29. Errors of the Sophists, 82 :
43; Pelagians, 321:4, 494:13 sq.,
495 : 16, 642 : 17 sqq. ; Manichaeans,
495 : 17 sqq., 644 : 26, 548 : 48.
Physical. No man or human ordinance
can change, 248 : 8 sq., 249 : 16, 334 : 2.
Natural Sin, 495 : 20, 649 : 63.
Naumburg, 14.
Nazarenes, 293 : 6.
Nazianzenus, 228 : 68.
Nebuchadnezzar, 129:184, 130:140,
525:3.
Necessity. Use of the term in the
doctrine concerning good works,
604 : 8, 605 : 9 sq., 582 : 4, 684 : 14,
686 : 17, 22.
Necromancers, 392 : 12.
Neighbor. Envy of, 416 : 184. Duty
of love towards, 138 : 168, 288 : 87.
The highest virtue, 122 : 105. Un-
attainable by natural powers, 322 : 7.
No one loves sufficiently, 112 : 46.
Such love towards one's neighbor a
work of the Holy Ghost, 46, 104:4,
139:172, 168:31, 602:11, 573:23,
684 : 12. Other duties : Reconcilia-
tion, 197 : 12 ; forgiveness, 125 : 121,
462 : 93 sqq. ; assistance, 365 : 18,
427:260, 434:309; charitable con-
struction, 365 : 16, 431 : 289 ; protec-
tion, 415 sqq., 417 : 189. How to
treat his secret sins, 428 : 265, 270,
429 : 276; his public sins, 430 : 284.
Nestorius, error of, 619 : 18, 20, 627 : 15.
Net, parable of, 161 : l, 166 : 19, 663 : 76.
New Birth, 500 : 18.
New Heart, 335 : 1, 664 : 60, 667 : 8I.
New Life, 156 : 246 253, 169 : 84 sq,
184:45, 202:34 8q.
New Man, 564 : 63, 567 : 8I.
New Moon, 170 : 36, 223 : 30.
New Obedience. See Obedience.
Nicholas, St., 401 : 74.
Nineveh, 210 : 69.
Noah, 286 : 26.
Norm, of doctrine and life, 491, 536.
Novatians, 41 : 9.
Novelli of Justinian, 361 : 77.
Nyssa. See Gregory op Nyssa.
Oaths, the taking of, no sin, 41 : 2, 227
63. Under what circumstances, 399
65 sqq. Error of the Anabaptists,
530 : 15, 669 : 20. False oaths, 397 :
63. God's oath, 195 : 94, 526 : 13.
Obedience incumbent on all, 582:4.
To parents, 364 : 8, 405 sqq. ; God
places this next to obedience to
himself, 407 : 116. To superiors and
rulers, 42:6, 364:8, 410:141 sqq.,
412 : 160; even when they are
heathen, 227 : 55. To God more than
to mm, 42 : 6, 67 : 76, 217 : 26, 298 : 21,
346:38.
Vow of, 284 : 16, 21.
New, of the regenerate, 39, 104:4,
120:98, 128:130, 225:43. Not at
our option, 504 : 3, 505 : ll. Without
constraint, 610:7, 696:2. Wrought
by the Holy Ghost through the
Gospel, 667 : 76, 669 : 30. Does not
justify, 108 : 30, 143, 209 : 63, 579 : 61.
Is a fruit of faith, 127 : 128. Is in-
cipient righteousness, 576 : 82, 109 :
88. What the Law and what the
Gospel have to do therewith, 697 :
10 sqq.
Of Christ, 262 : 22, 601 : 8 sq., 603 : 16,
613 : 20, 570 : 4, 671 : 12 sqq., 673 : 22,
576 : 30, 32, 679 : 64, 580 : 66, 68, 681 :
63, 696 : 7 ; to Christ, 515 : 42.
Objects, the three, of faith, 92 : 63.
Observances, of food, days, clothing,
etc., not of God, 172:45, 205:48.
Rejected by Christ, 205 : 46, 291 : 02
sqq. Not sanctioned by the apostles,
170:38 sq., 205:46. Are human
ordinances, 170 : 35, 222 : 22. Fool-
ish services, 288:34, 624:9. Be-
yond the power of bishops to in-
stitute, 63 : 84, 296 : 6 sqq., 297 : 14
sqq. In the Papacy, 138 : 167, 296 : 8,
338 : 6, 346 : 45, 347 : 48, 357 : 78. Ex-
temal observances should be fre^
297 : 16, 340 : 11, 345, 648 : 22. Dis-
similarity therein should not cause
separation in the Church, 172:4S8().
740
ANALYSES AND INDEXES.
Offencj^, Matters of, in Papacy, 48 : 2
8q., 18, 60:48, 255:51. Concern-
ing Adiaphora, 226 : 51, 297 : 16 sq.,
646:16.
Offering. .What it is, and what it is
not, 261 : 16, 262 : 18. How the sig-
nification of the words is to be de-
termined, 263 : 23. Distinction be-
tween sacrifice and sacrament, 261 :
16 sqq. Propitiatory and thank-
offerings, 262 : 19, 21. The continual
sacrifice, 267 : 36 sq., 39. The Le-
vitical offering, 214 : 7, 262 : 21 sqq.,
266 : 34, 270 : 56. Commanded of
God, 118:86. Abused in Israel,
160 : 274. Testimonies against their
ex opere operato value, 118 : 86 sq.,
160:274, 264: 28 sqq.
Of the patriarchs, 118 : 86 sq. ; of
Abraham, 118 : 88, 609 : 46.
In the Law foreshadowing Christ's
offering, 262 : 22. Christ's the only,
for sin, 38, 51, 214 : 8, 262 : 21 sqq.,
270:63, 66 sq., 271:69. Justifica-
tion and sanctification thereby, 214 :
• 8, 262 : 22. How far the ceremonies
of the mass may be called an offer-
ing, 266 : 33 sq. The mass not in-
stituted as a sacrificial offering, 51 :
21 sqq., 278 : 91, 313 : 1, 350 : 71, 514 :
23, 621 : 109: Forgiveness not there-
T by, 271 : 67, 279 : 97. Origin of the
r error, 270:62. Testimonies of the
fathers, 272 : 66 sqq.
Spiritual offerings of the N. T., 263 :
25 sq., 264:80, 33. Good works
offerings of faith, 115:68; as are
also perils, labors, sermons, etc.,
116 : 69. David's wars, 116 : 70.
Alms, 116:71. But not in the
sense of our antagonists, 193 : 86.
Not to be made to angels and
saints, 317:26.
Office. 0/ Christ, 312; to free from
death and sin, 135 : 156. His strange
office, 608 : 10. Is learned from the
doctrine of the righteousness of
faith, 156 : 266, 159 : 266. How ob-
scured, 147 : 203, 159 : 271, 237 : 16.
Of the Holy Ghost, 443:36, 446:59.
His strange office, 691 : 11. His
proper office, 563:66.
Of the Gospel, SSO.
Of the Law, 324 : 4. Without the Gos
pel it brings death, 324 : 7.
In the Church, can be administered by
hypocrites, 162 : 3, 163 : 12, 167 : 28 ;
even by Antichrist, 162 : 4. Should
be highly esteemed, 332 : 2.
Offices and Estates, appointed of
God, 227:63. Approve^ by the
Gospel, 259 : ea. May be exercised
by a Christian, 41, 227 : 53. Erroi
of Anabaptists, 530, 668.
Omission, sins of, 417 : 189 sqq.
Omnipotence, of Christ, 520 : 83 sqq.,
637 : 66.
Omnipresence. Of God, in creatures,
^37 : 68. Of Christ, 520 : 27, 30, 32 ;
according to both natures, 639 : 77
sq., 642 : 94 ; according to his human
nature, 629:27. Of Christ's body,
514 : 30, 32 sqq ; not by local exten-
sion, 520 : 29, 642 : 92.
Omniscience. Of God, 650:3 sq., 6.
Of Christ, 521 : 36 sqq., 638 : 72 sqq.
Opus Operatum. A mere work, with-
out faith, 118 : 86, 180 : 12, 261 : 12.
In the sacraments, especially the
mass, 51, 119 : 89, 138 : 167, 166 : 21,
181 : 25, 216 : 18, 23, 259 : 6, 260 : 9,
265 : 30, 267 : 35, 39, 271 : 69 sq., 272 :
66, 275 : 78, 276 : 87 sqq., 279 : 96,
313 : 7. In sacrifices, 105 : 13, 118 :
86, 131 : 143, 135 : 155, 264 : 28 sq.,
265 : 31. In alms, 135 : 156. In re-
pentance, 180 : 12, 187 : 59 sq., 325 : 12.
The prayers of monks and priests,
452 : 26. External services, 105 : 13,
264 : 26. Of no avail in the N. T.,
264:27, 271:69, 131:143, 135:167,
216:18.
Oral Keception, 510 : 2 sqq,, 601 : 3, 6,
602 : 8, 606 : 32, 611 : 66, 612 : 61, 613 :
63, 617 : 86, 620 : 105.
Ordinances, Divine. The state and
the family, 173 : 50, 228 : 57 sq. The
Lord's Supper, 476 : 4, 606 : 32. Both
kinds in Lord's Supper, 243 : 1 sqq.
To be honored, 470 : 38. Depends
not on man, 473 : 60. Vows cannot
annul, 58 : 18. Cannot be changed
by the Church, 246 : 15 (172 : 46).
Ecdesinsticai. — Of the apostles, 297 :
16. Of the fathers, 138:167, 219:
13. Extent of their obligation,
169 : 33, 218 : l, 228 : 38 sqq., 645 : 9.
Their use, 297 : 15 sq., 644 : 7. The
kingdom of God does not consist
therein, 164 : 13. No divine service,
623 : 3. External, temporary, are
traditions, 168:32, 170:40-
Human. — The distinction between
bishop and pastor, 349 : 63 sq. The
jurisdiction of bishops in matri-
monial cases, 351 : 78.
Ordination, 333 sq. May be called a
sacrament, 215 : 11 sq. Belongs to
ti»e entire Church, 342 : 24, 349 : 66
sq., 350 : 69. Is committed to bishops,
349 : 62 ; but can be administered
by any pastor, 349 : 66. The chief
INDEX OF SUBJECTS.
741
distinction between bishop and pas-
tor, 350 : 73 ; in beginning only a
ratification, 350 : 70, Validity of
heretical ordination, 334 : 3.
Of Bishops, 217 : 24 sq., 333 : l sqq.,
647 : 19. (Consecration) not orig-
inally sought from Rome, 341 : 15
sq.
Origen, 228 : 58, 343 : 27.
Obiginal Sin, 37, 75, 321, 493, 539.
Necessity of knowing concerning
it, 80 : 33. Cannot be understood,
321 : 3, 494 : 9 sq., 541 : 8, 550 : 60, 62.
What Paul teaches thereon, 81 : 39 ;
Augustine, etc., 80 : 27, 81 : 36;
Luther, 81 : 85, 495 : 20, 540 : 4 sq.,
648 : 57.
Not an Adiaphoron, 81 : 41. Not a
mere penalty, 81 : 38 ; or a mere
bodily corruption, 79 : 25 ; or debt
for another, 494 : 11, 542 : 17 ; or ex-
ternal impediment, 495 : 15, 543 : 22;
or external spot, 495 : 14, 543 : 21 ;
or something essential in man's na-
ture or substance, 495 : 17, 19, 539 : l
sqq., 543 : 18, 544 : 26, 28, 549 : 55 ;
nor an actual sin, 496 : 21.
An innate disease, 37, 77 : 6, 550 : 62.
Absence of original righteousness,
78 ; 15, 79 : 23, 26 sq., 541 : lo. In-
nate wicked desires, 79 : 24 sq., 80 :
27, 541 : 11. Its two parts, 80 : 27.
A deep corruption of the nature,
321 : 3, 494 : 8, 539 : l sq., 541 : ii,
• 544 : 30, 548 : 53, 550 : 60 ; yet distinct
from human nature, 493 : 2 sq., 545 :
33, 548:47. In man's higher and
lower powers, 79 : 23, 25, 550 : 60.
The Law in the members, 81 : 36.
The root and fountain-head of sins,
541 : 5. The capital sin, 321 : i sqq.
540 : 5. Spiritual leprosy, 541 : 6,
559 : 33. How far may be called
" natural " or " personal," 539 : l,
548:51 sqq. Use of "substance"
and " accident," 549 : 54.
Derived not from God, but from
the devil, 43, 541 : 7, 546 : 38 sqq.
A consequence of Adam's fall, 37,
76, 79:24, 321:1, 494:8, 539:1,
541 : 11, 552 : 5. Propagated by con-
ception, 541 : 7. Condemns men, 37,
81 : 38 sqq. Its punishment, 82 : 46
sq., 542 : IS, 543 : 19. Its fruits, 321 :
2, 323 : 4, 552 : 7. Not assumed by
Christ, 547 : 43 sqq.
Christ's death the sacrifice for, 51 : 25.
For Christ's sake it is not imputed,
82 : 45, 542 : 14. Its guilt removed
in baptism, 81 : 35.
Errors con(a*rr>t>g, 77 : 6 sqq., 322 :
4 sqq., 493 : l, 494 : ll st^q., 542 : n
sqq., 544 : 26 sqq , 548 48. Pelagian
and Manichsean, 540 : ;>, 542 : 16 sqq.,
544 : 26 sqq., 548 : 48. New Man-
ichseans, 547 : 45.
Ornaments, exiei-nal, of churches, not
to be entirely abolished, 268 : 44.
Pain, Eternal, of the devil and god-
less, 229 : 66. Commuted by abso-
lution into temporal, false, 179 : 6,
181 : 22, 203 : 41 sqq. Of purgatory,
180 : 13, 199 : 21, 204 : 43, 205 : 50.
Indulgences therefor, 180 : 15. Sac-
rifice of the mass, 118 : 89, 180 : 15,
260, 9, 11, 278 : 92. Canonical satis-
factions, 181:24, 199:21, 204:42,
205 : 50. Rejection of this doctrine
by the Greek Church, 278 : 93. No
deliverance in works, but only in
Christ's death, 209 : 63, 212 : 77.
Our pain brings no deliverance,
204 : 43.
Panormitanus, 177 : 65.
Papacy, the, 318. Daniel's prophecy
concerning, 268 : 45. Blindness in,
392 : 11, 444 : 43. Luxuriousness in,
. 226 : 48. Its human ordinances, 118 :
87, 159:271, 196:1, 295:3; of no
use, 319 : 6. A part of the kingdom
of Antichrist, 220 : 18. A human
figment, 319 : 5. Its transubstantia-
tion, 513:22, 621 : 108. Its enthu-
siasm, 332 : 4, 333 : 9. Falls with
the mass, 312 : l, 314 : lo. The Augs-
burg Confession opposes it, 492 : 4,
536 : 6 sqq. How the door is opened
for its errors, 508:11, 594:27; yet
God has his saints in it, 280 : 98.
Luther's contests therewith, 537 : 9,
586:26.
Paradise, 78 : 16, 257 : 67, 541 : lo.
Parents, our first, 509:2. In God's
Btead, 405 : 108, 408 : 126. God com-
mands that they be honored, 116:
76, 155 : 246, 364, 388, 405 sqq,, 437,
450 : 13, 468 : 20, 470 : 38. Obedience
to them next that to God, 407 : Ii6.
Must be grateful to them, 410 : 127
sq. Not to be abandoned, 289 : 41,
406:111. Children not to be be-
trothed without their knowledge,
351 : 78. Formerly had power over
their children's lives, 415 : 181. What
we receive of them comes from God,'
394 : 26. The reward of obedience,
116:76. Disobedience a fruit of
original sin, 321 : 3. Punishment
of disobedience, 409 sq.
Duties of, 360 : 12, 362 : 19, 378 : 8, 414;
742
ANALYSIS AND INDEXES.
168 sqq. Their faults transmitted,
408 : 124.
Pabishioners. Duty of pastor to pray
for, 375 : 3. Their duty to pray for
pastor, 452 : 28. Mutual charity to
be exercised, 124:112. Table of
duties, 376 : 8.
Particles, Exclusive. See Exclu-
sive Particles.
Passivity of the will in conversion,
499 : 18, 569 : 89.
Passover, Jewish, 481 : 47.
Pastors. Gifts of God, 343 : 26, 349 :
67. The same as elders and bishops,
349 : 61 sq. The Pope not their su-
perior, 339 : 7. Distinctions among,
considered, 349 : 63 sqq., 350 : 73.
Provision to be made for their
education, 317, 415 : 172. Their
election, call, ordination, 215 : 12,
217 : 24 sq., 333 : l sq., 350 : 70 sq.
They may ordain, 349 : 65 ; and ex-
communicate, 351 : 76. Duty of obe-
dience to, 65. Encroachments upon
their rights, 67 • 2, 177 : 65, 350 : 74.
Marriage of, 48. Lutlier's com-
plaints and warnings, 359 : 2, 6,
362 : 19, 383 : l sq., 386 : id. Their
duties in teaching and preaching,
225 : 41, 43, 227 : 51, 295 : 3, 360 : 7,
383 : 8, 387 : 19 ; in confession, 176 :
63; in the administration of the
sacraments, 176 : 60 sqq. ; in prayer
for parishioners, 375 : 3. Must not
confound ecclesiastical with civil
penalties, 333. Must exercise for-
bearance, 124 : 113. Schisms aris-
ing from their dissensions, 125: 120.
Must encounter misrepresentation,
427 : 262, 431 : 289 ; and persecution,
384 : 6, 413 : 162.
The adversaries unfaithful pastors,
103 : 119 ; who in confession do vio-
lence to conscience, 53. Such pas-
tors abuse God's name, 398 : 64 ;
and are to be avoided, 346 : 41.
Table of duties, 376 : 2. Error of
Schwenckfeldians, 531 : 27, 670 : 36.
Paternosters, 326 : 21.
Patience, God's, 663 : 79 sqq. A gift
of the Holy Ghost, 105 : 12, 168 :
81, 234 : 92. A fruit of fxiith, 127 :
128, 186 : 68, 234 : 92, 654 : 30. Through
the Word, 418 : 195. Does not merit
forgiveness, 108 : 30.
Patrla^CHS, 92 sq., 118 : 85, 190 : 73,
278 : 93.
Paul, St., conversion of, 94 : 63. His
labors and sermons, 115 : 69. His
trust alone in Christ, 113 : 54, 123 :
110, 154:242. His trials, 208:54.
Lament of natural corruption, 112;
47, 286 : 25, 485 : 76, 505 : 18, 555 : 11
sq., 596 : 8. Rejects Mosaic cere-
monies, 54, 105 : 12 sqq., 215 : 10,
223 : 30, 226 : 50. Concerning legal
righteousness, 139 : 171, 160 : 272.
Teaches the righteousness of faith,
44, 92 : 50, 99, 137 : 164, 140 : 173,
157, 170 : 36, 192 : 84, 216 : 23, 233 :
87. Concerning the Law and faith,
104:2 sqq., 113:54, 192:79 sqq.,
234 : 92 ; the Law of Christ, 510 : 6.
Excludes all works from justifi-
cation, 99 : 87, 136 : 159, 502 : 10,
571 : 6. Combines faith and love,
126 : 124. Concerning original sin,
81 : 39 ; repentance and conversion,
184 : 46, 202 : 35, 328 : 33, 329 : 40,
559 : 38 ; love, 104 : 2 so:£., 120 : 97
sqq., 121:102 sqq., 123': 110, 124:
114; the Holy Supper, 174 : 34, 176 :
62, 243:3, 512:15; election, 526:
11, 655 : 33 ; the parity of ministers.
340:11, 349:62; Antichrist, 345:
49. Not opposed to James, 128 :
132. Was not ordained by Peter,
339 : 10. The champion of the
Lutherans, 226:60.
Paul III., Pope, 307 : 1.
Paul op Samosata, 37 : 6, 627 : 15 sqq.
Peace. 0/ Conscience, 99 : 9i. Not at-
tained by works, 117:83, 146:198,
184 : 46 ; but by faith, 45 : 15, 100 :
100, 116:74, 118:84, 120:96, 146:
199, 182 : 36, 184 : 47, 188 : 60, 64,
260 : 12. Imparted by absolution,
183 : 39.
Among men. Not possible without
mutual forbearance, 123 : 111 ; in
the Church as well as the State,
126 : 122. Ceremonies that promote
peace may be observed, 218 : 1, 224 :
38 sq. For peace' sake God's truth
not to be surrendered, 666 : 95.
Prayer for, 369:14, 459:73. Be-
longs to the promise of the Fourth
Commandment, 409 : 134, 412 : I5i
Its invasion punished, 415 : 177.
Pelagians, 37, 43:8, 88:29, 112:52,
230 : 67, 234 : 91, 494 : 13, 498 : &,
542 : 17 sqq., 567 : 76. Semi-Pela-
gians, 498 : 10.
Pelagianizing, 86 : is, 230 : 67 sqq.
Perfection, Christian. What it is,
and what not, 60 : 49, 152 : 232, 228 :
61, 286:27, 290:48. Required by
the Law, 90:44. To be striven
for, 288 : 37 ; yet unattainable in
this life, 133 : 149, 139 : 172, 204 : 45.
Does not consist in monastic life and
human ordinances, 57, 60, 282 • 9
INDEX OF SUBJECTS.
743
285 : 24 sqq., 347 : 48 ; no more than
in life of farmer or mechanic, 288 :
87. Does not consist in abandon-
ment of property, 228 : 61, 229 : 63,
290:45 sq.
Ecclesiastical, how maintained, 124:
113.
Persecution of Christiins, 17 ; of God's
Word and the godly, 427 : 262. At
time of, no concession to be made
to the enemies of the Gospel, 523 :
6, 624 : 11, 644 : 5, 649 : 29 sq. At
time of Interim, 586 : 29.
Person. The three persons in Christ,
26, 27:25, 37, 75:1, 311, 439:6,
532:29, 670:37. Signification of
term, 37.
0/ Christ, 516, 624. Our righteous-
ness rests on his entire person,
680 : 65.
Tersonal Sin, 496 : 20, 549 : 53.
Iersonal Union, 15 sqq., 517 : 5, 518 :
13, 619 : 24, 626 : 11 sqq.
Peter, St., appeals to the consensus of
the prophets, 189:66, 190:70, 73.
Distinction between his repentance
and that of Judas, 179 : 8, 182 : 36.
Acknowledged himself a sinner,
286 : 25. Received no superior office,
339 : 10 sq., 342 : 22 sqq. Calls him-
self only an elder, 349:62. His
doctrine of forgiveness, 97 : 83 ; of
faith in Christ, 189 : 65, 69 sq. ; of
love, 125 : 117, 119 ; of diligence in
good -lyorks, 234 : 89, 527 : 14 ; of
the royal priesthood, 247 : 5 ; of
the abuse of Church property, 352 :
82.
Pharaoh's Hardening, 664 : 84 sq.
Pharisees, reproved by Christ, 108 :
83, 136 : 161, 164 : 16, 224 : 36, 291 :
62. Saints like the monks, 327 : 29.
Hypocrites, 507 : 8. Looked on the
veiled face of Moses, 1 23 : 108. Their
righteousness, 86 : 16. Prayer of,
148 : 211.
Philosophers, speculations of, followed
by the Scholastics, 85 : 9, 166 : 255.
Look only on the veiled face of
Moses, 123 : 108. Their idea of
"local presence," 512:14, 618:97.
Know nothing of original sin, 560 :
60. Error of the Stoics, 498:8.
Error concerning man's natural es-
tate, 322 : 4.
Philosophy, its abuse, 76 : 4, 78, 652 :
8. On the part jf theologians,
159 : 269, 189 : 68. Its distinction
from Christ's doctrine, 86 : 12 sqq.
Its doctrine of righteousness, 142 :
185.
Pilgrimages, 205 : 47. Origin of, 315 :
16, 18. Design of, i 80 : 14, 241 : 37,
316 : 18. Not commanded of God,
44:3,206:47, 233,315:18.
Pleasure in God's law, 668 : 85.
Polity, Canonical, 214 : 24, 297 : 12 sq.
The Church not an outward polity,
163 : 10, 164 : 13 sq.
PoMERANus, Dr. John Bugenhaoen,
16, 352.
PoMPEY, 125 : 120.
Poor, the, duty of kings towards, 131:
141. Church endowments for, 362 :
80. Oppressed by extortion, 424:
240, 425 : 247 ; by false witnesses,
426 : 257 sq. Their cry reaches
heaven, 426:247, 460 :«4.
Pope, the, is only bishop of Rome,
318 : 1. Has no power in oppo-
sition to the concurring testimony
of the prophets, 189 : 66. Has no
worldly power, 344 : 31 sqq. ; no
authority over bishops, 339 : 7 sqq.
Did not preside at many ancient
councils, 341 : 17. The Council of
Constance deposed three and elected
a fourth, 319 : 7. The Church with-
out a pope for five hundred years,
318 : 4. No bishop ventures to call
him brother, 318:2. Elevated to
his present authority by the devil,
319 : 5. Wishes authority over both
temporal and spiritual affairs, 166 :
23, 318 : 1, 320 : 13, 338 : l sq., 344 :
36. CEcuraenical bishop, 338 : 5 sqq.
Vicar of Christ, 338:3. Claims
both swords, 167 : 23, 338 : 2. Em-
perors and kings to receive from
him their crowns, 167 : 23, 344 : 85.
Wishes to extend his power over
the world to come, 345:40. As-
sumes authority even over angols,
320 : 13 ; darkness and commotiuns
arising therefrom, 344 : 34.
Claims superiority over councils, 250 :
24; over bishops, 344 : 35 ; claims the
right to ordain them, 338 : 6. Mart
of the popes Epicureans, 159 : 269,
167 : 27. Papal ordinances to be
compared with Scripture, 166:28,
332:4, 338:6. Idolatry and false
doctrine of, 346:38, 346:44, 348:
57. Indulgences and jubike of,
326 : 25 sq. Holy water invented
by, 136 : 161. Pilgrimages, 316 : 19.
The mass, 316 : 17, 346 : 43, 514 : 23,
615 : 40, 621 : 109, 624 : 126. Dispen-
sations, 58, 255 : 55, 282 : 9. Reserved
cases, 61 : 2, 64 : 41, 181 : 27, 212 : 80.
Work-righteousness, 216:18, 667:
79. Celibacy, 251 : 25. Much that
744
ANALYSES AND INDEXES.
is unjust concerning marriage, 351 :
78. The Pope claims to sell the
superfluous merits of Christ, 316 :
24. He is Antichrist, 320 : 10, 13,
345:39, 346:41 sq., 348:57, 647:
20 sq.
Does not wish a reform, 307 : 3, 321 :
16. No concession to be made to,
346 : 41, 530 : 7, 644 : 5, 648 : 22. His
errors must be reproved, 348 : 56.
Doctrine of canons concerning, 345 :
38. Even if tolerated jure humano,
no profit to Church, 319 : 7. By the
preaching of repentance and faith
his power destroyed, 328 : 39, 312 :
5. Melanchthon's opinion of his
primacy, 336.
Possessions. See Goods.
Poverty. Wherein true evangelical
poverty consists, 290 : 46. Neither
sin nor righteousne&s, 284 : 21.
Power, OocPs, infinite, 620 : 103 ; given
Christ, 518 : 16 sq., 521 : 35, 608 : 43,
633 : 51 sqq., 637 : 70, 641 : 85. False
doctrine thereon, 521 : 35, 89, 637 :
69. Luther's testimony, 641 : 85.
The Holy Ghost has, 637 : 68.
Men are by nature in Satan's power,
542 : 13. From this Christ has re-
deemed us, 522 : 3.
Ecclesiastical, 61 sqq., 295 sqq. Of
order and jurisdiction, 297 : 13 sq.
Powers, Spiritual, of man, 496 sqq.,
551 sqq. Corrupted by original
sin, 45 : 31, 77 : 9 sq., 78 : 14, 79 : 23,
25, 498 : 6, 539 : l sq., 541 : 10, 544 :
80, 550 : 66, 552 : 7, 556 : 24, 564 : 61,
661 : 71. By man's own powers the
works of the Law cannot be ren-
dered, 85 : 8, 90 : 40, 439 : 3 ; nor the
devil or sin resisted, 106 : 17, 329 :
40, 559 : 34 ; nor God's Word appre-
hended and believed, 367 : 6, 500 :
19, 553 : 9, 560 : 40 ; nor can man
turn to Christ, 558 : 30, 560 : 42.
Hypocrites imagine their natural
powers sufficient, 106 : 16, 323 : 3.
Man's powers sufficient for external
righteousness, 87 : 23, 557 : 26. Lu-
ther's doctrine thereof, 560 : 43 sq.,
569 : 89. Augustine's confession,
558 : 27. Abuses of the Epicureans
and Enthusiasts, 561 : 46. Errors
of Scholastics and Papists, 82 : 46,
322 : 4 sqq., 324 : 10, 567 : 76 ; of the
Pelagians, 494 : 13 sqq., 498 : 9 sq.,
543 : 20 sqq., 567 : 75 ; of the Syner-
gists, 551 : 3, 567 : 77 : of the Stoics,
566 : 74.
New, imparted by the Holy Ghost,
561:48, 664:29, 655:33; even the
power to qualify self for gtftce^
567 : 78.
Praise. Due God, 354 : 4, 366 : 2, 399 :
64, 440 : 19. Belongs to good works,
87:24, 117:80, 133:148. Children
to be trained thereto, 414 : 168. Satan
tries to prevent, 116 : 71.
Prayer, 46:3, 85:8, 215:16, 364:4,
368, 374 sq., 389, 448. Has God's
command, 146:201, 204:42, 205:
46, 364 : 4, 370 : 21, 448 : 5 sq., 450 :
16; and promise, 85 : 8, 106: 26, 163:
9, 204 : 42, 205 : 46, 215 : 16, 238 : 20,
451 : 19 sqq. We are impelled there-
to by our need, 452 : 24, 26 sq. ; and
temptations, 463 : 105 ; by the need
of others, 452 : 28. Pastors should
pray for their people, 383 : 3. It is
grounded upon God's mercy, and
not on our merits, 148 : 210, 450 : 16
sq. ; upon Christ the High Priest,
148 : 211 sq., 158 : 264, 238 : 20. It
must proceed from faith, 236 : 10, 11,
465 : 120 sq. Of the saints and elect,
554 : 15, 654 : 30.
Efficacy of, 453:30 sq., 458:69 sq.
Sanctifies everything, 251 : 30. But
it is no sacrament, 215 : 16. A wall
of protection, 453 : 31, 458 : 69 ; es-
pecially against the devil, 452 : 29
sq., 464 : 113. Thereby we are sup-
ported in good, 653 : 21.
How and for what to pray, 448 sqq.,
451 : 22; especially for spiritual
blessings, 458 : 67 sqq., 554 : 14, 661 :
72; for the growth of faith, 149,
448 : 2, 554 : 16 ; in sickness, 241 : 36.
Punishments mitigated thereby,
133:147. Must not be lightly es-
teemed, 449 : 6, 10, 450 : 12, 16 ; nor
must the certainty of an answer be
doubted, 465 : 121 sqq. Support of
the Holy Ghost therein, 655 : 31.
At preparation for communion, 480 :
37 ; for the dead, 279 : 94, 96 ; to
saints, 236 : 10, 12 sqq. ; to Mary,
238 : 25 sqq. Prayer ex opere operato,
205 : 46, 452 sq.
Church prayers, 236 : 13.
Preaching. See Sermons.
Predestination. See Election.
Preparation for gr'ice, 551 : 2, 567 : 7€
sq. ; false preparations of Enthu-
siasts, 215 : 13. For Holy Supper,
374 : 10, 480 : 36. The worthiness
of guests not dependent thereon,
518 : 38, 624 : 124 sq.
Preparing Grace, 444 : 88, 566 : 71,
568 : 83.
Presbyters and bishops equal, 319 : «
sq.
INDEX OF SUBJECTS.
745
Prescience. See Foreknowledge.
Presence, Bodily. See Christ, and
Lord's Supper.
Preservation o^ faith, 554 : 16 ; to final
salvation, 665 : 90.
Pretext of right, 365 : 18, 432 : 296 sq.,
433 : 30, 81 ; of ecclesiastical au-
thority, 345 : 40 ; of Church unity,
644 : 6.
Pride, 441 : 21.
Priesthood, the Levitical, 270 : 53 sqq.
Of the New Testament, 214 : 7, 271 :
59.
Royal, the true Church alone has,
250 : 69.
Priests. Christ the only High Priest,
46 : 2, 271 : 58. Priests in N. T. not
mediators and propitiators, 271 : 67
sq., 277 : 89. In the early Church
married, 48 sq. May hold prop-
erty, 172 : 50. Partake of all human
faults, 249 : 16. Harmony of the
priests at Alexandria, 319 : 9. Not
alone entitled to the cup, 243 sqq.
Wicked priests may administer the
sacraments, 477 : 16 sqq., 605 : 24.
Schisms not to be countenanced be-
cause of their vices, 172 : 49. Con-
fession to, 197 : 12.
Marriage of, 48, 246, 334.
Princes. Their calling, .54 : lo, 131 sq.
Should use their power to advance
God's glory, 347 : 64. The Church
not dependent on them, 166 : 22.
The Romish and Evangelical con-
trasted, 258 : 70 sq. Not dependent
on the Pope, 166 : 23. Disagree-
ment between them and the states,
309 : 12. Encroachment of Papacy
on, 423 : 230. The bishops wish to
be, 334 : 2.
Privileges of clergy, 295 : l sqq.
Procession with the sacrament, 48 : 12,
621 : 108.
Promise of Christ, grace, etc., 84:6,
103 : 120, 115 : 66, 132 : 145, 138 : 166,
139 : 171, 185 : 63. Distinguished
from that of the Law, 109 : 38, 114 :
62 sqq., 129:134, 130:140, 132:145,
139 : 171, 191 : 79 sq., 323 : 4, 592 : 14.
Is universal, 654 : 28. Requires
faith, 147 : 203. Is apprehended by
faith, 90 : 43, 92 : 53, 95 : 70, 97 : 82,
98 : 84, 102 : 112, 104 : 6, 107 : 27, 131 :
141, 140 : 174, 176, 141 : ;82 sq., 149 :
216 sqq., 151 : 225, 154 : 243, 157 : 260
sqq., 192 : 80 sq., 219 : 10, 273 : 70,
675 : 30.
In the O. T., 84 : 6 sqq., 92 : 67, 185 : 53
sqq., 270 : 55, 609 : 46. See Gospel.
Belonging to prayer, 215 : 16, 238 : 20,
52
451 : 19 sqq.; to the ministry, 215 :
11, 563 : 66 ; to the sacraments, 213 : 3,
216 : 19 sq., 262 : 18, 273 : 69, 371 : 8,
483 : 64, 530 : 8, 656 : 37 ; to absolu-
lion, 342 : 24 ; to marriage, 215 : 14 ;
attached to the first commandment,
133 : 149, 394 : 29 ; to the fourth, 116 :
76, 155 : 246, 409 : 131 sqq., 413 : 164;
to the close of Commandments,
436 : 822.
Properties of naturtw, 630 . 81 sq.,
635 : 62.
Property. Possession of, no sin, 41 : 2,
531 : 17, 669 : 22. Allowed ministers,
173 : 50. Absence of, not Christian
perfection, 228 : 61 sqq., 290 : 46 sq.
Propitiator, the two parts of a, 237 :
17 sqq. Christ the only, 46 : 2 sqq.,
97 : 80, 82, 111 : 41 sq., 119 : 90, 120:
94, 100, 141:178, 191:76, 232:82;
both before and after justification,
111 : 41, 145 : 196. This the Church
confesses, 159 : 268. The saints not
to be regarded such, 236 : 14, 237 :
16; neither the celebrants of the
mass, 271 : 67.
Providence. See Foreknowledge.
Psalms, the, praise faith, 92 : 57 sq. De-
scribe terrors of repentance, 179 : 9.
Their consolation, 117 : 77. Ho)»
sung by the monks, 224 : 40 ; how
by Lutheran children, 225 : 40. To
be learned by the young, 390 : 25.
Psalter, the entire, contained in the
first commandment, 386 : 18.
Punishments of original sin, S'Z : 46
sqq., 542 : 13, 544 : 27 ; of sin, 104 : 7,
208 : 59, 366 : 21 sq., 395 : 30 sqq.,
664 : 86. Terrors of conscience,
236 : 51, 208 : 66. Troubles, 207 :
64, 209 : 60, 62 sq. Their miti-
gation, 132:147, 210:67. Do not
always follow, 186:67. Their in-
fliction just, 197:11, 660:61. To
be often recalled by Christians, 587 :
32. Their fear does not produce
good works, 505 : 12, 598 : 16, 101 :
106. Ecclesiastical and civil, not
to be confounded, 333 : 12, 228 : 69.
Canonical, 212 : 80. God inflicts his
punishments through men, 429 : 274.
God does not wish to inflict thera,
593:21, 663:81; wishes to remit
them through Clirist, 113 : 58. At
the resurrection no longer needed
by the regenerate, 599 : 24.
Purgatory. Not taught in Scripture,
212 : 77 ; or by Christ and the apos-
tles, 200 : 26. Doctrine of the fathers,
210:70, 315:13. Doctrine of the
Papists, 180 : 18, 181 : 24, 199 : ffl,
746
ANALYSIS AND INDEXES.
203 : 37 sq., 272 : 64, 277 : 89, 326 : 21
sq., 327 : 26 sq. A consequence of
the mass, 314 : lo.
Purification of the Church, 162 : 7 ;
of hearts, 286 : 27, 547 : 45 ; in purga-
tory, 210 : 70 ; of the heathen, 198 : 17.
Purity. In what it consists, 136 : 161,
252 : 33, 36, 434 : 310. No ground of
justification, 98 : 86, 257 : 64. Of
Christian marriage, 257 : 66. Eter-
nal, 371 : 12.
Purpose, wicked, cannot coexist with
faith, 502 : ii, 574 : 26, 577 : 41, 584 :
15 (322 : 9). A good wherever, there
is true conversion, 566 : 70, 651 : ii.
Qod's, of saving, 527 : 15, 653 : 23,
657:46, 665:88. Erroneous doc-
trine concerning purpose to con-
demn, 528 : 19.
Q.
Qu&UTlES, corruption of, in original
sin, 543:21. Luther's use of the
term, 550 : 62.
Quickening, God's peculiar work, 185 :
61. Belongs to repentance, 184 : 46.
Human traditions of no service
thereto, 168 : 81. Its relation to
conversion or regeneration, 184 : 46,
601 : 8, 673 : 20.
Reading of God's Word, 183 : 42, 654 :
16 sq., 562 : 63 sq.
" Really." " Real comm union," 516 : 2,
617 : 11, 518 : 15, 626 : 14, 627 : 19,
636 : 63.
Reason, 42, 85 : 7 sqq. A gift of God,
366 : 2, 440 : 13, 546 : 38. Can in some
way understand the Law, 85 : 7, 88 :
27, 138 : 167. Do external good works,
etc., 85 : 8, 87 : 23 sqq., 88 : 27, 105 : 9,
230 : 70 sqq., 231 : 75, 543 : 24, 644 :
26, 545 : 31 ; but not the whole Law,
85 : 8, 88 : 27. Its pride, 552 : 8. Its
overestimate of external works,
132 : 144, 222 : 22 sqq., 325 : 18. Over-
looks the significance of the Fall,
original sin, etc., 138 : 167, 321 : 8,
494 : 9, 641 : 8, 550 : 60. Understands
not the righteousness of faith, 222 :
22 ; or the descenms, 522 : 2 ; or the
doctrine of the Holy Supper, 616 :
42, 620 : 102, 106; or of election, 526 :
«, 627 : 16, 653 : 26, 665 : 9i. Its judg-
ment diverse from Christ's doctrine,
123 : 109 ; therefore not to be re-
garded, 140:176, 609:45, 642:96.
In spiritual things blind and with-
out love and trust in God, 85:9,
86 : 17, 87, 88 ; M, 190 : 76, 231 : 78
367:6, 497:2, 552.7, 553:9,560
40, 43, 563 : 59. Is enmity to God,
88 : 33. How illumined, 564 : 60^
566 : 70, 568 : 83, 569 : 89 sq.
Error of the Scholastics, 86 : 17, 190 :
76, 322 : 9, 324 : lo. The source of
the entire Eomish doctrine, 138:
166 sq.
" Reatus " (guilt), 494 : ii, 542 : 17.
Rechabites, 293 : 59 sqq.
Reconciliation is to have access tc
God, 97 : 81 ; is justification, 109 :
87, 40, 570 : 4, 575 : 30. The propiti-
atory sacrifice a means of, 262 : 19
sqq., 263 : 25, 272 : 67. True, not by
the works of the Law, 38, 90 : 41 sq.,
97:80, 102:112, 117:82, 120:100,
125 : 117, 121 sqq., 129 : 134, 133 : 148,
134 : 164, 138 : 169, 143, 191 : 78, 263 :
23, 284 : 17 ; or human ordinances,
41 : 3, 66 : 21, 59 : 36, 63 : 35, 65 : 62
sq., 85 : 11, 169 : 34, 192 : 85, 197 : 10,
199 : 23, 218 : 1, 220 : 18, 233 : 87,
296 : 7 ; or masses, 261 : 13 ; but
alone through Christ, 84 : i, 90 : 44,
101:102, 108:30, 109:38, 113:68,
114 : 61, 131 : 143, 140 : 176, 158 : 261,
191 : 76, 192 : 80, 218 : 5, 239 : 31,
263:23, 518:14, 580:57, 654:28.
Is received bv faith, 95 : 69, 97 : 81,
101 : 106, 109 : 38, 114 : 61, 139 : 170,
158 : 260, 265, 175 : 59, 574 : 25 ; from
absolution, 175 : 59; and the promise
of the Gospel, 1 14 : 59, 125 : 117, 139 :
171, 142 : 183, 263 : 24. Consequences
of, 135 : 157, 143 : 187, 155 : 247, 183 :
37, 192 : 80, 584 : 14.
With one's neighbor, 197 : 12.
Redeemer, Christ alone, 90 : 40, 142 :
185, 442 sqq. ; in both natures, 633 :
47, 642 : 93. We apprehend in the
Word, 671 : 11. See Redemption.
Redemption, 312, 330 : 4, 439 : 6 sqq.,
442 sqq.
Redress, Private, 228 : 59, 416 : 184
sqq., 418 : 195. By process of law,
60, 228 : 59.
Reformation opposed by the Pope,
3i7 : 8 sq. ; by Luther, 633. Its
progress, notwithstanding defama-
tion, 308:7.
Regenerate, the. Only they can ob-
serve God's law, love him, etc., 91 :
46, 143 : 190. God gracious to tliem,
notwithstanding their faults, 502 : 9.
Their duty of obedience, 504 : 3,
505 : 8 sq. Even on them the Law
to be urged, 509 : 3, 596 : 9, 597 : 12
They live in the Law, 113 : 54, 129 ;
136, 509 : 6, 568 : 86, 569 : 88, 595 : 1.
Do good works from a free will,
INDEX OF SUBJECTS.
747
505 : 11. Bring forth truits of re-
pentance, 131 : 142. In conversion
their will co-operates, 499 : 17. Strug-
gle of the flesh in them, 565 : 68,
568 : 84, 573 : 23.
Seoenebation, the New Birth,
what it is, 104 : 3 sqq., 150 : 230 sq.,
572 : 18. Why needful, 85 : 12. Dis-
position of the will before and after,
496 : 1 sqq., 551 : 2 sqq., 555 : 17 sq.,
556 : 24. Impossibility of observing
the Law before, 129 : 136, 143 : 187,
144 : 194, 155 : 247.
Required by Scripture, 1 56 : 253. Not
the work of man, but of the Holy
Ghost, 127 : 130, 164 : 14, 557 : 25 sq.,
573 : 22. In baptism, 81 : 36, 371 : 10,
469 : 27, 554 : 15; through the Word
and sacrament, 552 : 5, 143 : 190 ;
through faith in repentance, 114:
61, 129 : 135, 139 : 171, 144 : 194, 156 :
253, 158 : 265, 192 : 82, 202 : 34. Thanks
for it, 554 : 15.
Its consequence a new life, 151 : 228;
good works, love, 128 : 131, 144 : 195,
583 : 10 sqq. ; yet not perfect, but only
incipient, 509 : 4, 542 : 14, 543 : 18,
566:68, 573:22. We need Christ
both before and after. 111, 138 : 169.
Errors of the Synergists, 498 : 11 sq.,
499 : 14 ; of the Schwenckfeldians,
631:23, 669:31; of the Papists,
567 : 79 ; of the creation of new
easence, 567 : 81.
Regius, Dr. Urban, 15, 352.
Relapse into sin, 329 : 43, 462 : lOO, 463 :
105, 657 : 42, 659 : 54.
Relationship, Spiritual, 351 : 78.
Relics of the saints, 315 : 15, 316 : 22,
403 : 91.
Religion, false unity in, 644 : 6. Ridi-
culed by some Papists, 167 : 27 sqq
Matters of, improperly judged, 347
49. Controversies in, 534:7, 538
15 sq.
Remembrance of Christ in the Holy
Supper, 243 : 3, 267 : 35, 38, 273 : 72,
373 sq., 390 : 23, 476 : 3, 481 : 45, 608 :
44. Faith needful for, 273 : 72.
Renewal. Wrought by tiie Holy
Ghost, 139 : 112, 163 : 8, 208 : 55,
566 : 65, 566 : 7l; by Christ, through
his Spirit, 162:5, 574:28. Is re-
ceived by faith, 530 : 7 ; not by love,
125 : 121 ; in afflictions, 208 : 5*5. Its
parts, 184:46, 503:19. Does not
constitute our righteousness before
God, 503:21, 577:39. To be dis-
tinguished from justification, 501 :
8, 572 : 18, 674 : 25, 576 : 35, 577 : 4i ;
but inseparable t/ierefrom, 677 : 4i,
Often confounded with regeneratioa
573 : 21. Imperfection of, in this
life, 573:22 sq., 575:32. Saves,
135 : 157.
Repentance, 40, 53, 178, 323. Im-
portance of the article, 179 : 10,
195 : 1, 242 : 41, 269 : 46. Relation-
ship between this doctrine and that
of justification, 187:59. In what
sense may it be called a sacrament,
183 : 41, 214 : 4, 475 : 74. How the
term is employed in Holy Scrip-
ture, 590 : 7 sqq.
God requires it of all men, 328:34,
654:28, 662:75, 663:81; and that
in this life, 203:87. God works
bv the Holy Ghost through the
Word, 652:17. Christ and the
apostles preached, 184:45, 200:25
sq., 202 : 35, 589 : 4 sq. ; as did John.
202 : 35, 324 : 5, 327 : 30, 328 : 39 ; and
Paul, 202 : 35, 39, 328 : 33 sq. Doc-
trine of the fathers concerning it,
1 94 : 91, 93, 195 : 96, 211 : 72 sq. Care-
fully taught by Lutherans, 53 : 6,
178:4, 326:22 sq., 329:44. This
doctrine destroys the Pope and aU
confidence in good works, 328 : 39.
The Romish theologians ignorant
of true repentance, 329 : 41. Can
be taught aright only by those who
know what sins are, 324 : 10. Re-
lation of the preaching of the Law
to, 182, 592 : 15. How far the Gos-
pel is a preaching of repentance,
94 : 62, 292 : 54, 506 : 1 sq., 507 : 6,
689 : 4 sq. The doctrine of election
admonishes thereto, 652 : 12.
True repentance is not active but pas-
sive contrition, 323 : 2 sq., 328 : 86.
Teaches to discern sin, 328 : 35. Re-
sists sin, 329 : 40. Preaching of,
terrifies the conscience, 94 : 62, 106 :
21, 139 : 171, 154 : 244, 181 : 28. Con-
victs wrong-doers, 129 : 134, 206 : 61.
Public, of the fallen (penance), 198 :
15 sq., 199 : 23, 211 : 74, 326 : 22.^
Its two parts, contrition and faith,
40 : 8 sqq., 178 : 1, 181 : 28, 182 : 35,
183: 44 sqq., 185:52, 188:63, 194:
91, 323:2 sqq., 590:8. Coexist-
ence of repentance and faith, 41,
91 : 45, 106 : 21, 129 : 136, 134 : 151,
140:177, 186:57, 187:60 sq., 323:
2, 324:4. Both should grow to-
gether, 152 : 232. Faith thereby
made manifest, 91 : 45, 106 : 21, 151 :
229, 158 : 265, 182 : 35 sqq., 183 : 44-52.
Relation of repentance to absolutioa
183:41, 188:61, 63, 214:4, 690:4
sciq. ; to forgiveness, 40 : 2 8q.q., 130 ;
748
ANALYSES AND INDEXES.
138, 134 : 151, 178 : 1. Mitigates evils,
210 : 68. Relation to regeneration,
156 : 253, 202 : 84 ; to baptism, 475 :
74 sqq., 323 : 4 ; to good works, 41,
1 81 : 28, 184 : 45. Continues through-
out life, 329:40, 559:34, 569:88.
Errors on this article, 54 : 7, 181 :
25, 200 : 25 sq., 206 : 51, 213 : 81, 324 :
11 sqq., 326 : 21, 327 : 29, 651 : 10 sq.
Repob_^ Injurious, 365 : 16, 426 sq.
Reproof, the office of the Law, 506 : 4,
592 : 17, 20, 594 : 27, 597 : 14, 652 : 12.
Who among men are to administer
it, 429 : 274 sq.
Resistance to God's grace, 563 : 59 ; to
the Holy Ghost, 499:15, 526:12.
Is a grievous sin, 566 : 72. Incom-
patible with convei'sion, 564 : 60,
568 : 83 ; and faith, 587 : 31. Is not
found in the elect, 656 : 39 sqq. Re-
sults in hardening, 656 : 40 sq., 663 :
78.
Rest, on Sunday, 402 : 83 sqq.
Resurrection, of the body, 25, 26, 28,
42, 208 : 56, 229 : 66, 367 : 6, 389, 442 :
31, 446 : 60, 548 : 46, 599 : 24. Spirit-
ual, 127 : 129, 474 : 65, 371 : 14.
Revelation. Duty of adhering there-
to, 526 : 13, 658 : 52 sq., 659 : 55, 660 :
64.
Revenge, forbidden by the Gospel, 228 :
59, 416, 418 : 195.
Reward, 153 : 241 sq., 154 sq., 239. De-
grees of, in life eternal, 154 : 245.
Of the ministry, 363 : 26 sq.
Riches of bishops, 344 : 80.
Right, Natural, 248:9, 249:12. Di-
vine, the Pope not head of Church
by, 338:1 sqq., 344:36, 345:38,
348 : 57. Allows no distinction be-
tween bishop and pastor, 349 : 65 ;
permits ordination by a pastor, 349 :
66; gives no foundation for tradi-
tions, monastic vows, etc., 171 : 41,
291:61; or auricular confession,
176:63, 177:65, 180:11, 196:5.
Of the LaWf 113 : 58.
Rights, Spiritual, 64 sq., 297 : 14, 348 :
60 sqq., 351 : 74 sqq.
Righteous, the ; Justified, the. Men
become such by faith, 100 : lOO, 131 :
142, 184 : 47, 573 : 20 ; prior to good
works, 126 : 125, 155 : 261. How the
Law not made for them, 596 : 5.
Have no mortal sins, 91 : 48. Only
they can do good works, 155 : 251.
The Holy Ghost works in them re-
newal, 572:19. Warned, 120:99,
687 : 32. Their works please only
because of faith, 128:131. They
BbDuld seek no other righteousness.
145 : 196. They have peace witl
God, 116 : 74, 120 ; 96, 142 ; 184, 146 :
199, 182 : 36, 184 : 47, 277 : 89. Des-
tined for eternal life, 116 : 75, 153 :
241.
Righteousness, God's. Dwells in us,
579 : 64. Sufficient for us, 580 : 57.
Christ's. Granted us, 260:12. Reck-
oned as ours, 142 : 184 sqq., 237 : 19,
501:4, 503:21, 572:17, 574:25.
Identical with the righteousness of
faith, 573 : 23.
Original, concreate, 78 sq., 83 : 47, 593 :
23, 541 : 10, 544 : 27, 30.
Of the Law, external, 87 : 21, 114 60,
125 : 117, 230 : 70. See Law, Good
Works.
Our Own. Does not merit forgive-
ness, 191 : 79; or God's grace, 141 :
178, 219 : 9. Saints trust not, 117 : 77.
See Justification.
Civil or Philosophical, 78 : 12.
Rites. See Usages.
Romans, Epistle to, 98 : 86, 583 : 10, 655 :
33.
Rome, Bishop of, 318 : l, 340 : 12, 341 :
15, 18 sq., 342 : 20 sq. Extortion of
the See of, 326 : 24. Immorality of,
255.
Rosaries, 43 : 3, 180 : 14, 205 : 47, 233 :
82, 241 : 37, 283 : 14, 291 : 53.
S.
Sabbath. See Festivals.
Sacrament, 40, 213. Signs and seals
of the N.T. covenant, 183 : 42, 215:
14, 216 : 20, 369 : 49, 527 : 13, 656 : 37.
Not only marks of profession, but
signs and testimony of God's grace,
41 : 1, 213 : 1, 273 : 69. Are marks of
the Ciiurch, 162 : 3, 5, 173 : 62, 217 :
27 ; means of obtaining the Holy
Ghost, 38 ; signs of forgiveness,
183:42. Are also called ceremonies,
213 : 2 sq., 261 sq. Distinction be-
tween them and sacrifices, 261 : 16.
The essentials of the sacraments, 213 :
3, 216:17, 330:1, 389:20, 468:18
sq., 477 : 10^ sq., 478 : 17, 610 : 50.
Augustine's judgment thereon, 214 :
5, 216:23, 330:1, 468:18, 477:10.
Two constituents of, 273 : 69. Man
could not institute them, 214 : 3.
Their proper administration a mark
of the true Church, 39. Are effi-
cacious even when administered by
the wicked, 39, 162 ; 3, 165 : 19, 167 :
28 sq., 172 : 47, 477 : 15 sqq., 531 : 27.
Excite faith, 41, 51 : 30, 170 : 36,
213 : 1, 271 : 59 ; comfort, 51 : 30,
324 : 8, 528 : 21 ; offer Christ's meril,
INDEX OF SUBJECTS.
749
grace and 'brgiveness, 183 : 42, 216 :
19, 446:64, 563:57, 652:16. The
Holy Ghost works thereby, 496 : i,
500 : 18. God deals with us only
through the Word and sacraments,
333 : 10, 562 : 50 Cod calls thereby,
656 : 38. Their proper use, 50, 216 :
18, 22, 273 : 68 sqq., 274 : 73, 562 : 50,
621 : 108.
1 heur number, 213 : 2, 215 : 17 ; bap-
tism, the Lord's Supper and abso-
lution, 214 : 4, 389:20. In what
sense is absolution a sacrament,
183:41, 475:74. Marriage not a
sacrament, 215 : 14 sqq. ; neither
confirmation or extreme unction,
214 : 6; nor ordination, 214 : 7, 215 :
11. The Pope claims the right of
changing them, 338 : 6.
Sacramentarians, Errors of. Con-
cerning the Holy Supper, 610:2,
513 : 21 sqq., 600 : 2 sqq., 602 : 9,
606 : 29, 611 : 56 ; concerning the
person of Christ, 516:8, 618:91,
625 : 4, 631 : 38 sqq. ; distinction be-
tween gross and subtle, 511 : 3 sq.
Their blasphemous expressions,
515:41, 614:67, 620:105, 621:111
sqq. Their separation from the
adherents of Augsburg Confession,
600 : 1. Luther against, 606 : 29 sqq.,
618 : 91 sqq., 624 : 2 sq., 631 : 39 sqq.
Sackifice, abuse of term, 261 : 14 sq.,
266 : 34. Distinguished from sac-
rament, 261 : 16. Daily, 267 : 35,
278:91. See Offering.
Paints. Communion of, the Church,
25, 39, 161 : 1, 162 : 8, 164 : 16, 167 :
28, 335, 367 : 5 sq., 389, 443 : 34 sqq.,
444 : 47. Under the O. T., 164 : 16.
Christ their Head, 445 : 51. Their
prayers for the Church, 236 : 9, 317 :
26 sq. Their confession, 115 : 68.
Their sinfulness, 147 : 207, 285 : 25.
Their inability to completely fulfil
the Law, 107 : 25, 123 : llO, 138 : 169.
Cannot exhaust the Catechism, 387 :
6. In what to be imitated, and in
what not, 118:87, 222:24. Made
such not by work, but by Word,
403 : 92. Do not live in mortal sin,
91 : 48. Their works acceptable
through faith, 128 . 131. Exercised
in manifold ways, 117 : 77. Bear
the cross, 208 : 54. Their conso-
lation therein, 154 : 243. Concupi-
scence thereby mortified, 208 : 55.
When they fall into sin faith and
the Holy Ghost lost, 329 : 43. Their
Bufferings and sermons good works,
263 : 26. God works through them
great things, 240 : 36. Their death
proves that troubles are not always
punishments, 209 : 62, Degrees of
their glory, 152 : 234, 155 : 247. Do
they pray in heaven for us ? 236 :
9, 317 : 26.
Invocation of, Worship of, 43 : 8, 46,
235, 291 : 53, 316. Relics of, 315 :
15, 316:22.
Salvation. God's gift, 99 : 93, 218 : 6.
God's election its cause, 525 : 6,
650 : 6, 651 : 8, 653 : 23 sqqi, 656 : 40.
Christ's promise, merit and right-
eousness a cause, 27, 95:70, 158,
181 : 29, 239 : 29, 504 : 7. False opm-
ions concerning, 651 : 10 sq., 661 : 10.
Relation of baptism thereto, 39,
173 : 51 sq., 370 : 6, 469 : 26 sq. ; of
the Holy Supper, 374 : 6. How ob-
tained and how lost, 657 : 45 sq.,
665 : 90. Importance thereto of dis-
crimination of false doctrine, 536 : 8.
Impossibility of our co-operation,
555 : 18. Salvation and justification
have the same cause, 579 : 62. Is
given us without merit, 527 : 15 ;
and without works, 504 : 7, 505 : 15,
586 : 24 ; yet not to fruitless trees,
584:15; alone through faith, 152:
233, 158:266, 470:34, 587:84 sq.
Can be lost, 586 : 31. Are good
works necessary or injurious there-
to ? 504, 582 : i sqq., 588 : 37.
Samosatenus (Paul of Samosata), 627 :
16 sqq. His adherents, 37 : 6.
Sanctification. See Renewal.
Satisfaction, True, the suffering and
obedience of Christ, 328 : 88, 580 :
67; which is far above our purity
and works, 113:67.
Canonical, 195, 198:16; to be distin-
guished from civil, 21 1 : 72. Its re-
lation to confession, 181 : 22, 198 :
15, 18; to repentance, 206:51, 211 :
71 sq. ; to the Lord's Supper, 277 :
90, 278 : 93. Instituted for external
discipline, 199 : 23 sq., 210 : 70, 211 :
74. Not necessary for true repent-
ance, 207 : 53. False doctrine there-
on, 181 : 13 sqq., 187 : 60, 199 : 20,
200 : 25, 202 : 34, 206 : 52, 211 ; 76,
278 : 92, 282 : 9, 324 : 12, 326 : 21, 24.
Saul, 179 : 8, 182 : 36, 396 : 46.
Saviour, 617 : 89.
Schisms, 67 : 77, 172 : 49, 217 : 24, 256 69,
300 : 25, 528 : 22, 534 : 7, 537 : 12,
539 : 19.
Scholastics, errors of, concerning orig-
inal righteousness, 79 : 23 ; original
sin, 77 : 7, 78 : 15, 79 : 23, 80 : 27, 82 :
44, 321:8 sqq.; free will, 78:12,
750
ANALYSES AND INDEXES.
567 : 76 ; the works of love, 7 B : 12,
82:46, 86:9, 105:7, 122:108, 138:
168, 157 : 258, 158 : 261 ; righteousness
before God, 78, 82, 85 : 9, 13 ; grace,
157 : 260 ; satisfaction, 199, 202 : 35
8q. ; meritum condigni, 150 : 223 ; opus
operatum of the sacraments, 216 :
18, 23 ; suppression of faith, 133 : 150,
157 : 258, 158 : 262 ; repentance, 178 : 3.
Treat little of God's Word and
mingle it with philosophy, 78, 82.
Understand not the fathers, 80 : 32,
157 : 259.
■^HOOLS in monasteries, 57, 281 : 4. Use
of Luther's Catechisms therein,
536 : 8.
SCHWENCKFELDIANS, 531, 669.
ScoTUS, 189 : 68, 205 : 46, 330 : 3.
Scribes, 327 : 29.
Scriptures, the Holy. Given of God,
538, 597, 652. Consist of Law and
Gospel, 84 : 5, 101 : 102, 115 : 15, 17,
185 : 53, 186 : 55, 593 : 22. The doc-
trine of justification, tlieir chief
topic, 99:87. Without this they
cannot be understood, 84 : 2. Teach
the corruption of nature, 321 : 3. To
their testimony the Lutherans con-
stantly appeal, 88 : 29, 111 : 45, 112 :
60, 147 : 202, 205, 159 : 268, 232 : 82,
233 : 87. The only rule and stand-
ard, 491, 535. Their trustworthi-
ness, 485 : 76. The Holy Ghost
their expounder, 557 : 26. Distinc-
tion between them and the sym-
bols, 492:7.
Seal of the covenant, 183 : 42, 215 : 14,
216 : 20.
Sebastian, 240 : 32, 392 : ii.
Sects, 9, 121 : loi, 455 : 47, 529, 666.
Their origin, 124 : 112, 242 : 43. Pro-
tection afforded therefrom by the
article of justification, 571 : 6. The
Papacy no protection against, 319:
7. The Papacy a sect, 492 : 4. Augs-
burg Confession against, 492 : 4, 535 :
6, 539 : 18. Sectarists, 242 : 43, 329 :
42, 477 : 7, 571 : 6.
FtecuRiTY, carnal, 78 : 11, 82 : 43, 384 : 5,
556:21. In all men, 105:14. In
unbelievers and hypocrites, 87 : 20,
106:21, 127:127, 146:200. Scrip-
ture a remedy for, 652 : 12.
Selp-Examination, 394 : 28.
Sense (feeling), corrupt since the Fall,
542 : 12. New, 104 : 4, 112 : 49, 170 :
86, 557 : 26.
Sententiabists, 94 : 65 sq., 101 : 105,
178 : 4 sq., 193 : 88, 194 : 93.
Sermons, in orthodox, is found the
proper adornm«nt of Church, 269 :
51. They are a mark of the tru*
Church, 39, 161:279, 162:5, 165:
20. Where Christ is not preached
there is no Church, 343:25, 444:
45. Their chief end, 316 : 24, 479 :
31, 497 : 4, 526 : 13, 562 : 50, 54, 566 :
71, 661 : 69. Their chief contents,
225 : 43, 269 : 48. The young should
attend, 390 : 26. Hearing the Gos-
pel strengthens faith, 183 : 42. Sad
condition of, in the Papacy, 268 : 43.
Serpent in Paradise, 71:7, 332 : 5, 593 :
23. Brazen, 100 : 95.
Servant, form of, 520 : 33, 629 : 26, 633 :
51, 636 : 65.
Servants. Their calling and duty,
222 : 25, 411 : 143 sq. Their sins,
422:225. Formula of confession
for, 372:22. To be instructed in
the Catechism, 389 : 16. Duty to-
wards those of our neighbor, 366 :
20, 388, 432. The unregenerate
servants of sin, 552 : 7, 568 : 85.
Service, Divine, of some form found
in all nations, 393 : 17. True and
false, 60 : 50, 273 : 71, 277 : 78, 392 :
16 sqq. The highest, is to seek
from Christ the remission of sins,
108:^33, 122:107, 143:188. Faith
and its fruits divine service, 92 : 49,
57, 102 : 107, 108 : 34, 178 : 3, 220 : 16.
The " reasonable service " of Chris-
tians, 264 : 26, 273 : 71, 276 : 88. Not
like the Levitical, 64 : 39, 66. The
purpose of the Lord's Day, 402 : 84
sqq. A service to be divine must
have God's command, 285:23, 25,
289 : 40. Should not be in an un-
known tongue, 259 : 2. Details of,
among Lutherans, 225 : 40.
Outward, man can to a certain extent
render, 230 : 70 ; but he is not there-
by justified, 56 : 41, 59 : 36, 105 : 14,
220 : 17 ; or forgiven, 97 : 83 ; nor
does he thus merit grace, 64, 65 :
52. Human ordinances no divine
service, 55 : 21, 65 : 53, 286 : 26, 290 :
47, 296 : 8 sqq., 524 : 9, 646 : 15, 648 :
26 ; are a vain service, 206 : 50, 289 :
41. Bishops cannot institute, 223 :
31, 297 : 14. Nor can the office of
the keys, 61 : 2, 181 : 22, 212 : 79,
338 : 6. Paul's complaint of such
abuse, 160:272.
False services : Monastic vows, 60, 284 :
21 sq., 293 : 63, 294 : 65, 69, 318 : 2 ;
fasts, ceremonies, orders, 54, 224:
40 sq. ; auricular confession, 177 : 66 j
the mass, 51. These services com-
pared to worship of Baal, 279 : 97 sq*
Servility, 172 : 38, 505 : 12, 578 : 16 sqq.
INDEX OF SUBJECIS.
751
Servitude, of the Law, 64 : 39.
Session of Christ at God's riglit hand,
512 : 12, 618 : 16, 628 : 23, 633 : 51,
638 : 74, 639 : 78, 642 : 96.
Shadows. Of Christ, 267 : 36 sq. ; of
future blessings, 164 : 15, 170 : 35.
Shoemaker of Alexandria, 288 ; 38.
Signs. Circumcision a sign, 117 : 80,
216 : 19. Sacraments signs of the
covenant of grace, 135 : 155, 183 :
48, 213 : 1, 215 : 14, 216 : 20, 269 : 49,
273 : 69, 462 : 98.
Ezlemal, of the Church, 213 : 3, 214 :
6, 7. Hypocrites also appeal there-
to, 163 : 12, 165 : 19, 167 : 28. Inner,
of the Church, 162 : 5.
External, necessity of, to faith, 469 : 30.
Of justification, 134 : 154. The sac-
raments external signs that have
God's command, 213 : 3. Portray
what is taught by the Word, 214 :
6. Awaken and strengthen faith,
118 : 89, 162 : 4 sq., 273 : 70. For-
giveness thereby obtained, 446 : 66.
A means whereby the Holy Ghost
works, 273 : 70. Significance of the
outward sign in baptism, 474:64
sqq. The sacraments not mere
signs, 41, 162:1, 273:68, 514:27,
30, 601:4, 602:7, 622:116.
Sin. Concupiscence sin, 81 : 40, 112 :
48. Corruption of nature, 540 : 6,
660 : 60. Everything contrary to
God's law, 597 : 13. Everything
without faith, 193 : 89, 220 : 17, 285 :
23. Wicked deeds its fruits, 321 : 2.
Distinction between original and ac-
tual, 495:20 sq., 540:2. Sins of
fathers, 395 : 30 sqq.
Its cause, 43, 231, 321 : i, 663 : 81. God
not, 43, 231, 525 : 4, 541-: 7. A work
of the devil, 546 : 41, 550 : 61. All
men its subjects, 90 : 40, 94 : 62, 192 :
81, 549 : 53. All dead in sin, 497 :
3, 550:60, 553:11, 564:60. Ser-
vants of sin, 552 : 7, 560 : 43. Not
the substance of human nature, 548 :
48. No one can avoid it, 101 : 103.
Knowledge, reproof and punishment
thereof imparted by the Law, 101 :
103, 129 : 138, 182 : 34, 184 : 48, 185 :
63, 323, 507:4, 8, 508:1, 545:32,
590 : 9 sqq., 591 : 12, 592 : 14, 17 ;
by the proacliing of repent-ince,
94 : 62, 328 : 35, 590 : 8 ; of the Gos-
j)el, 181 : 29, 592 : 15. Secure hearts
indifferent, 185:51; but the terri-
fied conscience feels it keenly, 188 :
64, 614 : 69. Effects of this feeling,
96 : 79, 105 : 14, 151 : 229, 182 : 32,
202:84, 207:53, 208:56.
Effects and consequences of sin . Grod'a
wrath, 89:35; judgment, 659:68'
hardening, 664:88; temporal and
eternal punishments, 104 : 7, 207 :
63 ; death, 96 : 79, 207 : 53, 660 : 61,
663:81.
Deliverance from. See Eedemp-
TiON, Justification, Forgive-
ness, Kenewal, Salvation,
Christ, Gospel.
Singing in divine service, 50 : 2, 225 :
40; at consecration in Holy Sup-
per, 616:79.
Sinners, all men, 88:32, 312:2, 321:
1, 369 : 16, 441 : 22, 544 : 27; even all
saints, 285 : 26. Testimony of Law
thereto, 101:103; of Gospel, 181:
29; of Christ, 184:45. God does
not repel them, 450 :li, 476:87,
525 : 7, 546 : 39, 665 : 89. Does not
wish their death, 664:81, 84.
Conversion of. See Conversion.
At the Holy Supper, 482:58 sqq.,
484 : 71 sqq.
Manifest, among the godly, 39. Should
be excommunicated, 333.
Slander, 14, 308, 427.
Smalcald, Council of, 604 :17. Sub-
scription of Augsburg Confession
and Apology at, 352. Articles, 303,
492 : 4, 532 : 30, 536 : 7, 537 : 11, 569 :
33, 592 : 14, 647 : 19.
Sodom, 255 : 64, 309 : ii.
Son of God, true God with the Father
and Holy Ghost, 625 : 6. God com-
municates to him his essence and
attributes, 635 : 61. Is born of the
seed of David, 631 : 37. Son of the
Most High, called with truth the
son of Marv, 517 : 11, 628 : 24, 629 :
28. Truly suffered and died, 520 :
31, 631:42.
Son of God and man, not two, but
one Christ, 517:6, 519:20.
Sophists. Their corruption of doc-
trine, 75:17, 200:26. Understand
not the fathers, 80 : 82. Teach
nothing of faith, 176 : 69. A ntag-
onize the righteousness of faith,
142 : 183. Their other errors, 83,
142 : 183, 180 : 16, 272 : 64, 330.
None of them can tell what orig>
inal sin is, 550 : 60.
Sorcery, 364 : 4, 399 : 62, 454 : 42.
Soul. Not unimpaired, 322 : ii. Cor-
rupt, 540 : 1. Not exterminated in
conversion, 499 : 14, 568 : 81. AH
Souls' Day, 314 : 12.
Spain, 201 : 30, 225 : 42.
Spectres, 315 : 16.
Spirits, Evil, 556 : 22.
162
ANALYSES AND INDEXES.
Spiritual eating of Christ's body, 612 :
61. Partaking thereof, 511 : 5, 514 :
26, 612 : 69, 620 : 104, 622 : 118.
Powers since the Fall, 552 : 7.
Things, reason blind concerning, 497 :
2, 653 : 9 sq. Man cannot begin or
work, 231 : 73, 541 : 10 sq., 543 : 26,
554 : 12, 556 : ?0, 24, 558 : 31 sq. Pe-
lagian errors rejected, 540 : 20 sq.,
23. Man spiritually dead, 553 : 11.
Spiritual efficacy of the Holy Ghost,
569 : 89.
Immunities and Privileges, 290 sq.
Splbituality. Self-devised, 56, 170 :
85, 246 sqq., 529 : 5, 668 : 10.
Sponsors, 336 : 4, 351 : 78.
Steadfastness in faith, 454 : 14, 657 : 42.
Stealing, 321 : 2, 365, 388.
Stone, man compared to, 565 : 19 sq.,
566 : 24, 563 : 59.
Subjects. Duties of, 377 : 5. Insub-
ordination o^ 309 : 12. Duties of
rulers towaros, 46 : i.
Substance, use of the term in doctrine
of Original Sin— false, 495 : 19, 540 :
1, 645 : 80, 548 : 48, 549 : 56 ; true,
496 : 21 sq., 24. Use, in doctrine
of Holy Supper, 513 : 22, 621 : 108;
of person of Christ, 520 : 28, 638 :
71, 642:91. In conversion, man
becomes no new substance, 499 : 14,
668 : 81. That of our flesh will rise
again, 648 : 46 sq. Creation of, by
the devil impossible, 496 : 26.
Subtile Doctors, 101 : 105.
Sufferings of Christ, not in vain, 140 :
176. A true satisfaction, 328 : 38.
Their significance, 344 : 32. How
far belonging to the preaching of
Law, and how far to the Gospel,
507 : 9 sq. A declaration of God's
wrath, 607 : 9, 591 : 12. The suflfer-
ings of no mere man, but of the Son
of Go<l, 518 : 13 sq., 628 : 20, 631 :
39, 642 : 93. His obedience therein
reckoned ours, 572 : 15.
Of Christians, 85 : 8, 263 : 25, 267 : 38.
Sum of doctrine, 46, 537 : 9 ; of the Law,
126 : 124; of the Gospel, 181 : 29;
of the second article of Creed,
442:26.
Summists, 54 . 14, 168 : 33, 177 : 64.
Sunday. See Festivals.
Supererogation, merits of, 153 : 239,
282:9, 285:25, 288:34, 316:24,
327:28.
Supper, the Lord's, 40, 174, 330, 390,
476, 510, 600.
Names : Christ's testament, 243 : 2,
611 : 7 ; sacrament of the altar,
330; tacrament of the body and
blood of Christ, 389 : 21) ; mjiss, 50,
259 : 1, 260 : 8, 272 : 66 ; Eucharist,
272 : 66, 274 : 76 ; thank-ofiering,
266 : 33, 272 : 66 sq., 274 : 74 ; com-
munion, 62 : 34 ; Agape, 276 : 86.
Institution, 15, 118 : 89, 373 : 2, 389 : 20,
476, 603 : 16, 608 : 94, 610 : 48 sq., 52,
615:75. Its words to be under-
stood literally, 511 : 7, 514 : 25, 602 :
7, 610 : 48, 616 : 79 sqq. Their effi-
cacy, 512 : 9, 617 : 89. Kequires
both forms, 48, 243 : 1 sqq., 330 : 2,
331:4.
What it is, 373, 477 : 8, 604 : 20. A
true sacrament, 214:4; that re-
quires faith, 277 : 90. Food for the
soul, 478 : 23 ; daily nourishment
of faith, 118 : 89, 183 : 42, 245 : 10,
478 : 24. Comprises the entire Gos-
pel, 479 : 32. Not a satisfaction ex
opere operato, 277 : 90, 118 : 89, 131 :
148, 135 : 155.
Effects, 374 : 5 sqq., 478 : 20 sqq., 484 :
70. They are twofold, 274 : 75.
Unites with Christ, 245:10, 640:
79; strengthens faith, 118:89, 183:
42, 245 : 10 ; consoles the terrified
conscience, 135:165, 245:10, 277:
90; imparts forgiveness, life and
salvation, 183 : 42, 277 : 90, 374 : 6,
478 : 21, 608 : 44, 611 : 53. Not de-
pendent on the worth of the ad-
ministrator, 603 : 16, 604 : 19, 606 :
24 sq., 606:32, 615:74, 617:89.
Its true use, 272. Preparation for it,
374:10, 480:36, 513:20. To be
received in faith of forgiveness,
216 : 19, 277 : 90, 614 : 69 sq. ; with
thanksgiving, 274 : 76. Who are
worthy? 274 : 73, 374 : 10, 479 : 83
sqq., 513 : 20, 614 : 69 sqq., 623 : 123
sqq. Who are unworthy ? 374 : 10,
483 : 61, 513 : 18, 614 : 68. Who to
be excluded, 176 : 61, 483 : 68.
Its administration. The administrator
must be regularly called, 41, 217 :
24. No one should administer it to
himself, 314 : 8. Its consecration,
512 : 8 sq., 614 : 73 sqq., 623 : 121.
No one to be compelled to receive
it, 362 : 21, 481 : 42, 47. Motives to
influence the indiflferent, 362 : 23,
484:71, 76; the timid, 482:65 sq.,
483 : 62. Should be received sev-
eral times a year, 362 : 22.
False Doctrines: Of the Sacramen-
tarians, 511 : 3 sq., 514 : 25 sqq.,
600 : 2 sq., 606 : 32 sq., 612 : 59, 614 :
67, 617:88 sqq., 621: 112 sqq.; of
the Papists, 331 : 5, 513 : 22 bq., 616 :
4A. 603 : 14, 607 : 85, 616 : 83 sqq.
I
I
INDEX OF SUBJECTS.
to
53
621 : 108 sq., 623 : 121, 624 : 126 ; of
the Schwenckfeldians, 531 : 24, 669 :
82.
SwEABiNO, when lawful, 399 : 65 sqq.
Sinful, a fruit of original sin, 321 :
2. Forbidden, 364 : 4, 399 : 62, 454 :
42. Its punishment, 400 : 67.
Sword, distinction between spiritual
and worldly, 61 : 4. The Pope's
claim of both, 166 : 23, 338 : 2. His
endeavor thereby to exterminate
the Gospel, 126 : 124.
Sfbaris, 255 : 54.
SrMBOLS (Creeds). The ancient re-
ceived, 9. The oecumenical, 25
sqq., 84, 311, 360, 388, 476, 492 : 3,
635 : 4. Their meaning and design,
92 : 61, 163 : 7, 491 : 2 sq. Eejected
by the Anti-Trinitarians, 670 : 37.
The Augsburg Confession, a sym-
bol of our time, 9, 563 : 4.
Symbolical Books. Their authority
and relation to Scripture, 491 : 2,
492 : 8, 535 : l, 537 ; 9 sqq.
Synaxis, 275 : 79.
Stkechdoche, 108 : 81.
Synergism, 498 : li, 499 : 17 sq., 567 : 77.
Synod of Toledo, 244 : 4.
Table^ use of Catechism at, 389 : 16.
Prayer at, 375 ; 6 sqq. Of duties,
376 sq.
Tares, 165 : 19.
Teachers, God's gift, 235 : 4, 343 : 26,
349:67, 409:130. How to be re-
garded, 491 : 1 sqq., 535 : 3. Their
dangers and labors, 115 : 69.
False, 160 : 273, 166 : 22, 492 : 8.
Temperance, 226 : 46 sq.
Temple, the regenerate God's, 595:2,
662 : 73. Antichrist in God's tem-
ple, 162 : 4.
Temptations. Every Christian must
bear, 463 : 105 sqq. ; even saints,
207 : 64, 208 : 56. They must con-
stantly be prepared for them, 464 :
109; especially when they adhere
to the Gospel, 485 : 75. Christ has
forewarned the Church thereof,
163 : 10. Concerning worthiness
for Holy Supper, 482 : 55 sqq.
Of believers' good works, 116 : 72.
Are not signs of divine wrath,
208 : 55, 209 : 61. The doctrine of
election brings consolation, 653 : 20.
Prayer aids against, 464 : 110, 465 :
117.
Growth of faith in, 183 : 37, 42, 662 :
74. To feel it differs from consent-
ing thereto, 463 : 108.
63
Terrors of consoience, 117 : 88, 141
ISO, 179 ; 9, 182 : 31 sq., 184 : 46, 202 :
84, 206 : 51 sq., 208 : 59 ; of the Law,
507 : 7, 594 : 24 ; not God's peculiar
work, 185 : 61, 68, 508 : 10, 591 : 11.
Faith arises in, 106:21, 152:230;
and overcomes them, 91 : 45, 98 : 85,
106:21, 107:27, 116:74, 119:93,
125 : lis, 127 : 126, 131 : 141, 139 : 169,
144 : 193, 152 : 230, 158 : 262, 160 : 277,
183 : 42, 233 : 85, 260 : 12, 271 : 60.
Our works and love fail before^
120 : 100, 1 26 : 123, 128 : 132, 144 : 198 ;
as also external services, 138 : 167.
Tertullian, 195 : 94.
Testament. Old, a shadow, type, prom-
ise, 267 : 37 sqq., 270 : 65. Its sac-
rifices, 270 : 66, 616 : 60.
New, has but one Sacrifice, 270:66.
Promise of grace peculiar to, 214 :
4, 215 : 14. Its blessings, what, 268 :
39. Its priesthood, service, etc., 214:
7 sq., 263 : 26 sqq., 266 : 35 sq., 270 :
66, 271 : 59, 273 : 71. Its signs and
seals, 183 : .A2, 215 : 14. How far it
retauis the Law, 323 : l, 324 : 4.
Does not reject magistrates, 530 :
12.
Of Christ, 243 : 2, 611 : 7, 514 : 26, 516 :
85, 521 : 39, 607 : 88, 610 : 60, 618 : 92.
Testimony of the Holy Ghost in the
heart, 102 : 113, 655 : 81, 662 : 74.
The sacraments, of God's grace,
forgiveness, etc., 41, 213 : 1, 269 . 49.
Good works, of righteousness and
faith, 114:63, 156:252, 505:16.
Of Faith, the symbols, 518 : 8, 538 :
13, 16. See also Witness.
Thanksgiving, a fruit of the Holy
Ghost, 104:4, 105:11. Should be
made for all gifts, 366 : 2, 440 : 19.
Enjoined by the second command-
ment, 364 : 4, 399 : 64. Must be
regulated according to the first,
2^ : 25. Especially for regener»-
tion, 554 : 15. At meals, 369 : 18.
At bed-time, 374 sq. Marriage,
food, etc. hallowed thereby, 251 :
80.
Thank-Offerinqs. Of how many
classes, 262 : 81. Are made by
those already reconciled, 262 : 19,
263 : 25, 272 : 67. The mass a thank-
offering, 274 : 74. Testimony of
Greek Church thereon, 278 : 88.
Theodore op Kaithu, 627 : 16.
Theodoret, 628 : 22.
Theophylact, 174 : 66.
Thomas Aquinas, 80 : 27, 222 : 24, 271 :
62, 284 : 20, 336 ; 8.
Thoughts, evil, have their source in
754
ANALYSES AND INDEXES.
original sin, 496 : 21. God's Word
a remedy for, 385 : 10 sq. Faith
not an i'dle thought, 94 : 64, 103 :
116, 127 : 129. Do the saints know
our thoughts? 234: 11.
Times, the Last, 49, 201 : 29, 255 : 53.
Tithes, 63 : 29, 262 : 21.
Tongue, sins of, 417 : 188, 427 : 263 sq.,
429 : 276, 431 : 291.
Topic, the Chief, 98 : 87, 179 : 10, 187 :
69, 232 : 79, 571 : 6.
Torgau, Luther's sermon at, 522, 643.
Conference at, 12.
Torments, eternal, 42; of conscience,
190:72; from human ordinances,
223 : 27.
Touchstone, 492 : 7.
Trades, Trading, no sin, 42, 227 : 53,
531 : 18, 669 : 23. Unfair, forbidden,
365 : 14, 423 : 233, 460 : 84.
Traditions, 42, 295. Particular and
universal, 168 : 30. Are outward
accidental relations, 168 : 32. Pre-
ferred to God's commands, 54 : 8,
295:3. Unscriptural, 54:5, 212:
77, 224:36. Have not the Holy
Ghost as their author, 168 : 31.
Promote not justification, 55 : 21,
168 : 31. Occasion errors, 46, 55 :
16 ; and burdening of conscience,
54: 12. What traditions are proper,
56:40.
Transgression, 129 : 133, 198 : 75, 540 : 6.
Transgressors, 592 : 17, 593 : 21.
Transubstantiation. In the Greek
Church, 174 : 55. In the Eoman
Church, 331 : 5, 513 : 22, 607 : 35,
621 : 108.
Trinity, 26 : 3 sqq., 27 : 17 sqq., 24 sqq.,
37, 75, 311. A great mystery, 630 :
88. The entire Trinity directs to
Christ, 661 : 66. Testimony of its
deniers, 532, 670.
Tripartite History, 52 ; 4i, 56 : 45.
Triumph of Christ, 522 : 1.
Troubles. Not always indications of
wrath, 209 : 61 sq. Must be en-
dured, even by saints, 207 : 64.
Their design, 155 : 247, 207 : 64 sq.,
208 : 64 sq., 209 : 63. Duty of Chris-
tians therein, 85 : 8, 88 : 27, 104 : 4,
112 : 46, 209 : 63. Where aid is not to
be sought, 112 : 49, 208 : 67. Prom-
ises in, 215 : 16.
See also Afflictions, Tempta-
tions.
Trust (confidence). An element in the
divine image, 79. A work of the
Holy Ghost, 230 : 72. Is calling on
Christ'.-i name, 100 : 98. Is faith,
91 : 48, 95 : 69, 102 : 107, 149 : 216.
Accompanies genuine repentance
503 : 17. Hoi)' Scripture incul-
cates, 437 : 325. To be placed in
Christ alone, 593 : 22. In works
condemned, 1 00 : 98, 102 : 110, 108 :
30, 109:36, 110:40, 148:209, 150:
218, 191 : 75, 193 : 87, 204 : 45. Un-
der the Papacy transferred to
Mary and the saints, 237 ; 15, 238 :
22, 239 : 31.
Truth, the Eternal, is Jesus Christ,
608 : 43, 609 : 47, 621 : 106 ; is God's
Word, 538 : 13, 562 : 51. Luther
has restored it to light. 536 : 5.
Must not be denied, 194 : 90. Its
defence necessary for the Church,
233 : 83. Those who persistently
oppose it cannot be converted.
564 : 60.
Concreated, an element of the divine
image, 541 : 10.
Duty of speaking, 568:81, 398 sq.
How? 428.
Turks, 33 : 1, 46 : 1, 286 : 27, 320 : 11,
460 : 77.
Types, 164:15, 170:35, 262:21, 263:
24, 266 : 34, 267 : 36 sqq., 270 : 53.
Tyranny over conscience, 176 : 64 sqq. ;
of bishops, 217 : 25 sq. ; of the Pope,
251 : 25, 295 : 4, 307 : 3, 347 : 49.
Compared to Antiochus, 278 : 91.
Pharaoh'v««, punishment of, 664 : 85.
Tyrants, 318 : 3.
U.
Unbaptized, 529 : 6, 565 : 67.
Unbelief, 370 ; 18, 456 : 58, 463 : 104.
A fruit of original sin, 321 : 2.
The greatest sin, 589 : 2. Is it
reproved by the Law or the Gos-
pel? 506 : 1, 592 : 19. God has
concluded all under it, 526 : 10.
Inheres deeply, 105 : 14. . Of Is-
rael, 587:34.
Unbelievers. The Law to be preached
to, 509 : 3 ; yet not to them alone,
510 : 8, 599 : 26. Receive in the
Lord's Supper Christ's body and
blood, 515 : 37, 605 : 27. How their
works to be regarded, 583 : 8.
Unconverted, 583 : 8.
Understanding. See Reason.
Uniformity of ceremonies, 39, 56 : **,
163 : 10, 164, 168 : 30 sq., 169 : 33.
Union, ecclesiastical, 346 : 41 sq., 644 ;
6. Personal or hypostatic, 517 : 5,
9, 518 : 14 sq., 626 : 11 sqq., 628 : 23
sq., 630 : 31, 638 : 74. Sacramental
true, 512 : 15, 607 : 37 ; false, 607 : SS.
Of Sacramentarians 516 : 3, 519 ;
24, 622 : 117.
INDEX OF SUBJECTS.
755
Unity maintained by love, 123 : ill,
126:122, 445:51. Requires much
forbearance, 124 : 112 sqq. Must
not be sought with denial of the
truth, 666 : 95 sq. The welfare of
the Church depends tliereon, 319 :
9. Duty of praver for it, 528 : 23.
Of the Church, 39, 445 : 51.
UniyiTrsality of God's grace, 526 : 10,
528:17 sqq., 661:49, 653:23 sqq.
Of the Gospel promise, 654 : 28.
Unregenerate, state of, 497 : 3, 552 : 7,
655 : 17. Their heart like a stone,
555 : 19. Hear God's Word only
externally, 562 : 53. The three
causes concurring in their con-
version, 569 : 90. They obey the
Law only by constraint, 510 : 7.
Ministers, 39, 168 : 29, 172 : 47, 531 : 27,
605 : 24, 606 : 32, 670 : 35.
Unwilling God makes willing, 499:
16, 17, 569 : 88. Are the unregen-
erate, 510 : 7.
Unworthiness, its own, faith confesses,
149 : 216. Feeling of, should not
deter from the Lord-'s Supper, 482 :
66 sq., 484 : 70.
Unworthy. Our works, 149 : 217 sq.
Of the Holy Supper unbelief alone
renders us, 374 : 10. Even the un-
worthy receive Christ's body and
blood, 603 : 10, 605 : 27, 614 : 72, 623 :
128. The administration of sacra-
ments by, valid, 167 : 29.
Usages, Church, 522, 643. Such to
be observed as can be observed
without sin, 218:1, 227:61. Not
to be changed without cause, 227 :
61. Doctrine of the fathers concern-
ing, 221 : 20 sq. See Adiaphora,
Ceremonies.
Usury, 309 : 12.
Valens, 639 : 76.
Valentine, St., 240 : 82.
Valentinians, 37 : 6.
Veil of Moses, 105 : 12 sqq., 507 : 8,
691 : 10, 595 : l.
Venus, 393 : I8.
Vicarious Sacrifices, 262 sq.
Vigils, 314 : 12, 327 : 26.
Vine, Christ the true, 174 : 66, 193 : 86.
Virginity, a gift of God, 250:18 sq.
More excellent than marriage, 252 :
88, 258 : 69. Does not justify, 252 :
86, 258 : 69. Is impure in the god-
less, 252 : 34. Gerson and Ambrose
concerning, 250 : 20. Joviuian on,
252 : 37. Commended by Christ and
Paul, 253:40, 286:27. He who
has not a gift therefor should be
married, 58, 249 : 16.
Virtues. Of the Law, 108 : 30, 122 :
104 sqq.; of faith, 122:106, 158:
262. Our, not the cause of elec-
tion, 662 : 75. Do not justify, 108 :
30, 122 : 104 sqq,, 502 : 15, 503 : 22,
575:30, 576:35, 577:39. Do not
render worthy for the Holy Sup-
per, 513 : 20, Believers phould ex
ercise themselves in, 662 : 73.
Visitation of churches, 19, 359 : l.
Vows. Their nature, 58. Lawful, to
be observed, 282 : 9. Of Nazarites,
292:58. Of celibacy in twelfth
century, 48 sq. Should include
only possibilities, 59 sq. Are a
false divine service and invalid,
59 sq. Doctrine of, has obscured
the Gospel, 60, 347:48. Eepud-
iated even by popes, 282 : 10. Their
invention, 119 : 91. Errors, 282 : 9,
347 : 48. See Monastic Vows.
VuLGARius. See Theophylact.
W.
War and pestilence calamities, 210 : 66.
Of the devil, 460 : 78. Just wars
to be waged, 41,46, 116 : 70, 228 : 69.
Washing, bodily, 136 : 161. Of bap-
tism, 371 : 10, 469 : 27. Of water in
the Word, 162 : 7, 330 : 1.
Water, Holy, 136 : I6I. The true,
385 : 10.
Weak, the, to be tolerated, 124 : 112.
Not to be offended, 227 : 51. How
rewards and punishments to be
preached to them, 154 : 243. Not
unworthy of Lord's Supper, 513:
19, 614 : 69. Forbearance towards,
523:6, 645:9.
Weakness. Of faith, 112, 484 : 70,
565 : 68. Of God's children, 505 :
18. Of human nature, 249 : 16.
How to be aided, 101 : 106, 111 :
44, 115:68, 209:68, 663:20.
Whitsunday {Pentecost), 66 : 67, 171 :
40.
Wicked, the. Their relation to di-
vine foreknowledge. 525 : 4, 650 : 3 ;
to election, 650 : 4. They are not
the Church, 163 : 8, 165 : 19. They
belong thereto only nominally,
161 : 3, 163 : 10, 12, 167 : 28, 623 : 123.
Their administration of tlie sacra-
ments valid, 165 : 19, 477 : 15, 604 :
16, 19, 605 : 24, 606 : 32, 617 : 89.
Their reception of them, 511 : 7,
513 : 17, 604 : 19, 613 : 66, 623 : 128.
WiCKLiFFE, Wycliffe, 229 : 68, 168
756
ANALYSES AND INDEXES.
Widows, 258 : 70, 293 : 64 sqq., 378 : 13.
Wife, 41, 289 ; 41 sq., 365 : 12, 19 sq.,
338 : 10, 377 : 7, 419 sqq., 432.
Will, God's, known only through his
Word, 220 : 17, 654 : 29, 656 : 36 ;
especially through the Law, 510 : 7,
692 : 17, 597 : il. The sacraments
; signs of, 41 : 1, 213 : l, 273 : 69. Un-
known to the natural reason, 231 : 73
sq., 131 : 141. The flesh resists, 112:
49, 555 : 18. The life to be guided
thereby, 527 : 14. Must be obeyed
in afflictions, etc., 85 : 8, 104 : 4,
117 : 77, 154 : 243. Prayer concern-
ing, 369, 389, 457 sqq. That we
hear his Word, 497 : 5, 563 : 65.
That they who believe in Christ
be saved, 143 : 189, 526 : 12, 527 : 15,
661 : 49, 653 : 26 sqq. That they do
good works, 588 : 38, 595 : 3, 598 : 17.
Not the cause of sin, 43, 650 : 6.
0/ Men. How related to faith, 142 :
183. The old Adam in, 509 : 4.
Wicked and sinful, 497 : 3, 525 : 4,
641 : 11, 650 : 6. Broken by the
cross, 226 : 45. Wicked, of men
and devils the cause of sin, 43,
232 : 77, 369 : 11, 650 : 6. Works
wl-ought against the will displease
God, 585 : 17, 598 : 19.
The Free WiU, 43, 88 : 29, 230, 322,
496, 551. Ha four states, 496 : 1,
551 : 2. How far possessed by man,
230 : 70. Its ability with respect
to outward morality, 43, 230 : 70,
75, 557 ; 26, 658 : 31 sq. Its in-
ability in spiritual things, 231 : 73,
662 : 7, 654 : 12 sq., 565 : 17. Purely
passive in conversion, 499 : 18, 566 :
73, 569 : 89. Its dependence on the
Holy Ghost, 498:6, 566:70 sqq.
After conversion it is not idle, 499 :
17, 669 : 88. If it were sufficient
Christ's death vain, 88 : 29.
Errors: Of Scholastics, Papists, Pe-
lagians, and Semi-Pelagians, 78 : 12,
86 : 17, 230 : 67 sq., 322 : 4 sq., 324 :
10 sq., 498 : 9 sq., 567 : 75. Synerg-
ists, 567 : 77 ; Manichaeans and Sto-
ics, 230 : 67, 498 : 8, 566 : 74. Ob-
jectionable expressions, 495 : 15 sq.,
498 : 11 sq., 568 : 82, 86. Epicureans
and Enthusiasts, 561 : 46.
William of Paris, 231 : 76.
Wine, abstinence of Rechabites from,
293 : 59 ; of Encratites, 254 : 46.
Wisdom, God's hidden, 660 : 64. Christ
the true and essential, 521 : 37, 608 :
43, 609 : 47, 618 : 92. An element of
the divine image, 79. Is lost, 88 :
82. Insufficient, 122 : 108 sq., 170 :
35, 222 : 22. Of the world, 553 : Ifli
562 : 61.
Witness. See Testimony.
False, 426 : 257, 429 : 27i sq.
Wolves in the Church, 166 : 22
Woman, Seed of, 593 : 23.
Word {:^6yog\ 37, 607 : 36, 627 : 16.
Ood's, is his power, 385 : 11. Effica-
cious, 165 : 19, 183 : 44, 215 : U, 385:
10 sqq., 404 : 101. It alone reveals
God's will, 95 : 67, 220 : 17. Is the
source of illumination, convei'sion,
salvation, 491, 497 : 4 sqq., 499:18
sq., 555 : 19, 562 : 50. The means
wnereby the Holy Ghost is be-
stowed, 38, 62 : 8 sq., 105 : 14, 190 ;
71 sq., 273 : 70, 446 : 58, 500 : 19, 663 :
77 ; and faith, 96 : 73, 170 : 36, 214 :
5, 273 : 69 sq., 497 : 5, 498 : 7, 601 : 3,
661 : 69. Election thereby revealed,
525 : 6, 526 : 13, 657 : 43, 658 : 52.
God thereby calls, maintains, com-
forts, etc., 108 : 33, 182 : 32, 183 : 40,
185 : 49, 190 : 72, 324 : 8, 369 : il, 477 :
12, 655:34, 657:44. His kingdom
thereby comes to us, 445 : 52, 455 :
53, 559 : 36. The Word and the
Cross belong together, 457 : 65, 458 :
67. We should daily exercise our-
selves therein, 554 : 16. Disregard
thereof a fruit of original sin, 321 :
2, 404 : 99 ; a temptation of the
devil, 463:104.
Is a mark of the Church, 161 : 3, 335 :
3. Where it is not, Christ's king-
dom absent, 173:52, 526:7. Es-
sential to the sacraments, 214 : 5,
277 : 89, 330 : l, 370 : 2, 374 : 5 sqq.,
10, 468:18, 22, 469:26, 471:45 sq.,
472 : 63, 476 : 4, 477 : 10, 14, 604 : 21.
It sanctifies marriage, 251 : 31, 252 :
34, 420:209. The sole source of
articles of faith, 315 : 15. Without
it no divine worship, 277 : 89, 278 :
92, 314 : 8. Should be preached
purely, 563 : 55 ; and be rightly
divided, 589 : 1 ; and by it all doc-
trine be judged, 491, 535. Is the
sanctuary above all, 403 : 91.
The Word preached. God thereby
gives the Holy Ghost, 332 : 2, 652 :
17 ; and deals with us, 333 : 10, 665 :
36. Is the peculiar office of the
Gospel, 330, 479 : 31 ; the office and
work of the Holy Ghost, 563:56,
654 : 29. Without it no prophet,
333 : 10.
Errors : Of Enthusiasts, 215 : 13, 332 ;
3, 6, 499 : 13, 531 : 22, 552 : 4, 567
80, 669 : 30 ; of the Sacramentarians
515 : 35. 642 : 94.
INDEX OF SUBJECTS.
757
WoBK, Chrisfs, 312, 444:88,479.81.
His strange work, 508 : 10.
Of the Holy Ghost, 446 : 59, 447 : 6i,
526:12. Is the preaching of the
Word, 563:56. Is faith, 100:99,
103 : 115. Conversion and sanctifi-
cation, 569 : 88 sq., 574 : 28.
Works of the Law, 86 : 17, 598 : 16, 645 :
12. I)istinguished from the fruits
of the Spirit, 509 : 5, 597 : 15. Love
the chief, 122 : 108. Do not justify,
574 : 29.
Works of Reason, 86 : 17, 325 : 18.
Outward works to a certain ex-
tent within our own power, 85 : 8,
105:9, 129:185, 231:78; yet the
Law is not thereby fulfilled, 105 :
18, 591 : 10. Merit not forgiveness,
130:188, 131:143, 260:12. When
they are sinful, 89 : 85, 106 : 15.
Keason estimates them too highly,
85:10, 118:85, 119:91.
Good Works, 43, 232, 335, 503, 682.
What are, 43, 85 : 8 sq., 155 : 250,
212 : 77, 222 : 25, 231 : 73, 292 : 54,
435 : 811 sqq. What are not, 222 :
2.5, 403:98, 683:7, 597:15. Ob-
scured under the Papacy, 54 : 8
sqq., 222 : 25.
Men must be admonished thereto,
506 : 18, 589 : 40. They are praise-
worthy, 87 : 24, 117 : 80, 128 : 131,
155:250, 583:8; yet with certain
limitations, 87 : 24, 133 : 148, 145 :
196, 155 : 252, 191 : 78, 205 : 46 sq.,
232 : 81. In what their holiness
consists, 115:68 sqq. Why pleas-
ing to God, 112 : 51, 114 : 61, 63,
128 : 131, 132 : 145, 136 : 160, 139 :
172, 152 : 234, 158 : 264, 583 : 8, 588 : 38.
Have promises and rewards, 116 :
''3, 131 : 148, 135 : 157, 153 : 241 sqq.,
155 : 246, 212 : 77, 426 : 252, 683 : 8.
Are necessary, not by constraint of
Law, but by obligation of obedi-
ence, 39, 43, 45, 60, 115:68, 119:
93, 131 : 142, 151 : 227, 212 : 77, 234 :
89 sq., 505 : 8 sqq., 583 : 7, 584 : 14,
16 sqq. Dare not be omitted with-
out sin, 206 : 46 ; yet are done freely,
585 : 18. Do not maintain faith and
salvation, 606 : 15, 586 : 30. Do not
precede faith, 132 : 145, 677 : 41 ;
but inevitably follow, 96:74, 103:
115, 117 : 82, 131 : 148, 210 : 68, 234 :
92, 336:2, 504:6. Their absence
indicates absence of faith, 335 : 4,
577 : 42 sq., 684 : 15. Necessary
fruits and testimonies of faith, 39,
95 : 71, 114 : 68, 115 : 68, 127 : 125,
128, 267 : 38, 506 : 15, 576 : 36, 683 :
9. Fruitg of repentance, 40:6, 134:
J51 sqq., 181 : 28, 186 : 68, 202 : 34,
204:42, 212:77. Fruits and ope-
rations cf the Holy Ghost, 45, 151 :
228, 231 : 73, 558 : 29, 569 : «8, 569 :
90, 598 : 17. Cannot be wrought
from natural powers, but only by
the regenerate, 45, 128 : 131, 505 : 8,
558:29, 559:39, 683:7. Are at
best imperfect. 111 : 42, 116 : 68,
117 : 83, 123 : no sq., 583 : 8. Even
faith as a work imperfect, 54, 98 :
86, 572 : 13. Expressions "good
works injurious," "necessary," con-
sidered, 504 : 2 sq., 505 : 10, 16, 682 :
1 sqq., 584 : 16, 588 : 87.
Wicked Works. Fruits of original sin,
321 : 2, 496 : 21. God's foreknow-
ledge concerning, 650 : 6. Error
of Stoics and fatalists, 498 : 8, 666 :
74. Cause loss of righteousness and
salvation, 686 : 81.
World. Its corruption, 83 : 49, 369 :
11, 422:228, 433:308 sq., 441:21,
455 : 47, 463 : lOl sqq. Its error and
ignorance, 118 : 86, 119 : 91, 447 : 63,
542 : 18, 553 : 10, 562 : 51. Its un-
belief, 396:42; its idolatry, 393:
17 ; hatred of truth, 427 : 262.
Temptations through it, 370 : 18,
664:88. Protection against, 385:
10, 653 : 20. Redemption by Christ,
161 : 224, 214 : 8, 246 : 10, 312 : 2,
661 : 49, 580 : 66 ; his kingdom
not of this world, 62, 344 : 31.
The Holy Ghost reproves it, 323 :
1, 591 : 11 sq. The field for tares
and wheat, 166 : 19. Not escaped
by entering a cloister, 60 : 67 sqq.
Worship, Divine. See Service.
Of Angels, Saints. See Invoca-
tion in the New Testament, 264 :
27.
Wrath, God's eternal, 96 : 79. All
men beneath it, 89 : 36, 90 : 40, 94 :
62, 197 : 11, 550 : 62, 592 : 20, 660 : 60.
Children of wrath, 494 : 12, 641 : 6,
9, 543 : 19, 573 ; 20. Vessels of, 663 :
79 sq. Threatened against the im-
penitent, 117 : 79. Eevealed by the
Law, 96 : 79, 140 : 171, 154 : 244, 323 :
1, 562 : 64, 592 : 14. The Gospel pro-
claims, 507 : 6 sq., 591 : 12. Conse-
quences of feeling it, 87 : 20, 89 : 36,
104 : 7, 105 : 14, 119 : 91, 138 : 167,
182 : 84. This sense of God's wrath
exists in repentance, 106:21, 181:
29, 182 : 32, 183 : 44, 197 : 10, 207 : 63,
666 : 70. A punishment of sin, 208 :
66. Afilictions not always indi-
cations thereof, 209:61. Human
758
ANALYSES AND INDEXES.
nature cannot endure it, 143 : 191.
Unproductive of truly good works,
509:6.
Can be appeased, 131 : 143. Its ne-
cessity, 122 : 103. But this occurs
not tiirough works, love, etc., 91 :
46, 97 : 80, 116 : 74, 117 : 82 sq., 120 :
100, 128:132, 188:64, 192:84 sq.,
193 : 87, 197 : ll, 233 : 87 ; or human
ordinances, 218 : 6, 261 : 13; or pur-
gatory, 204 : 42 ; but only through
Christ, 91 : 46 : 97 : 81, 119 : 93, 139 :
170, 141:179, 193:87, 205:4 iq.,
289:17.
The Law works wrath, 116 . s9, V29
136, 133 : 149, 148 : 212, 193 : 88, 324
7. Wrath towards God spring!
from servile fear, 183:88.
Writings of ancient and modem
teachers, 15, 491 : 2, 492 : 7, 537 :
10.
Y.
Yielding against conscience, 536 : S.
Z.
ZwiNGLi, 628 : 21, 631 : 88.
ZwiNOUANS, 624 : 2.
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